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ENGLISH  CLASSICS, 


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ENGLISH  CLASSIC  SERIES, 


Classes  in  English  Literature,  Reading,  Grammar,  etc. 

EDITED   BY  EMINENT  ENGLISH  AND    AMERICAN  SCHOLARS. 

Each  Volume  contains  a  Sketch  of  the  Author's  Life,  Prefatory  and 
Explanatory  Notes,  etc.,  etc. 


1  Byron's  Prophecy  of  Dante. 

(Cantos  I.  and  II.) 

2  Milton's  L' Allegro  and  II  Pense- 

roso. 

3  Lord  Bacon's  Essays,  Civil  and 

Moral.  (Selected.) 

4  Byron's  Prisoner  of  Chillon. 

5  Moore's  Fire-Worshipers.  (Lalla 

Rookh.    Selected  from  Parts  I. 
and  II.) 

6  Goldsmith's  Deserted  Village. 

7  Scott's  Marmion. 

(Selections  from  Canto  VI.) 

8  Scott's  Lay  of  the  Last  Minstrel. 

(Introduction  and  Canto  I.) 

9  Burns'  Cotter's  Saturday  Night, 

and  Other  Poems. 

10  Crabbe's  The  Village. 

11  Campbell's  Pleasures  of  Hope. 

(Abridgment  of  Part  I.) 

12  Macaulay's  Essays  on  Banyan's 

Pilgrim's  Progress. 

13  Macaulay's  Armada,  and  other 

Poems. 

14  Shakespeare's  Merchant  of  Ven- 

ice.    (Selections  from  Acts  I., 
III.  and  IV.) 

15  Goldsmith's  Traveler. 

16  Hogg's  Queen's  "Wake. 

17  Coleridge's  Ancient  Mariner. 

18  Addison'sSirRogerdeCoverley. 

19  Gray's      Elegy    in     a     Country 

Churchyard. 

20  Scott's  Lady  of  the  Lake. 

(Canto  I.) 

21  Shakespeare's  As  You  Like  It, 

etc.    (Selections.) 

22  Shakespeare's  King   John  and 

King  Richard  II.    (Selections.) 

23  Shakespeare's  King  Henry  IV., 

King  Henry  V.,   King   Henry 
VI.    (Selections.) 

24  Shakespeare's  Henry  VIII.  and 

Julius  Caesar.    (Selections.) 

25  Wordsworth's  Excursion. 

(Book  I.) 

26  Pope's  Essay  on  Criticism. 

27  Spenser's  Faerie  Ojueene. 

(Cantos  I.  and  II.) 

28  Cowper's  Task.    (Book  I.) 

29  Milton's  Comus. 

30  Tennyson's  Enoch  Arden. 


31  Irving's  Sketch  Book. 

(Selections.) 

32  Dickens'  Christmas  Carol. 

(Condensed.) 

33  Carlyle's  Hero  as  a  Prophet. 

34  Macaulay's  Warren  Hastings. 

(Condensed.) 

35  Goldsmith's  Vicar  of  Wakefleld. 

(Condensed.) 

36  Tennyson's  The  Two  Voices  and 

A  Dream  of  Fair  Women. 

37  Memory  Quotations.    For  use  in 

High  Schools  and  upper  classes 
of  Grammar  Schools. 

38  Cavalier  Poets. 

39  Dryden's  Alexander's  Feast  and 

MacFleknoe. 

40  Keats'  The  Eve  of  St.  Agnes. 

41  Irving's      Legend      of       Sleepy 

Hollow. 

42  Lamb's  Tales  from  Shakespeare 

43  Le  Bow's  How  to  Teach  Read- 

ing. The  author  of  this  manual 
has  had  long  and  successful  ex- 
perience in  teaching  this  subject 

44  Webster's  Bunker  Hill  Orations. 

45  The    Academy    Orthoepist.      A 

Manual  of  Pronunciation  for 
«se  in  the  School-room,  includ- 
ing a  special  list  of  proper  names 
of  frequent  occurrence  in  litera- 
ture, science  and  art. 

46  Milton's  Lycidas,  and  Hymn  on 

the  Nativity. 

47  Bryant's  Thanatopsis,  and  other 

Poems. 

48  Buskin's  Modern  Painters. 

(Selections.) 

49  The  Shakespeare  Speaker. 

Selections  from  Shakespeare 

for  declamation. 
60  Thackeray's    Roundabout 

Papers. 
51  Webster's    Oration    on    Adams 

and  Jefferson. 
62  Brown's  Rab  and  His  Friends. 

53  Morris'sLifeandDeathofJasoii. 

54  Burke's    Speech    on    American 

Taxation. 

55  Pope's  Rape  of  the  Lock. 

56  Tennyson's  Elaine. 

57  Tennyson's  In  Memoriam. 


Front,  32  to  64  page*  each,  16mo.     Others  in  Preparation.    Sent  by  mail 
on  receipt  of  12  Cents. 

EFFINGHAM  MAYNARD  &  CO.,  Publishers,  New  York. 


A   HAND-BOOK  OF  MYTHOLOGY. 


THE 

MYTHS  AND  LEGENDS 

OF 

ANCIENT  GREECE  AND  ROME. 

BT 

E.   M.   BEEE^S. 

ILLUSTRATED  FROX  ANTIQUE  SCULPTURES, 


NEW  YOKK: 

CLARK  &  MAYNARD,  PUBLISHERS, 
771  BROADWAY  AND  67  &  69  NINTH  ST. 


A  COMPLETE  COURSE  IN  THE  STUDY  OF  ENGLISH. 


Spelling,  Language,  Grammar,  Composition,  Literature. 

Reed's  Word  Lessons — A  Complete  Speller. 

Reed  &  Kellogg's  Graded  Lessons  in  English. 
Reed  &  Kellogg's  Higher  Lessons  in  English. 
Kellogg's  Text-Book  on  Rhetoric. 

Kellogg's  Text-Book  on  English  Literature. 


In  the  preparation  of  this  series  the  authors  have  had  one  object 
clearly  in  view — to  so  develop  the  study  of  the  English  language  as  to 
present  a  complete,  progressive  course,  from  the  Spelling- Book  to  the 
study  of  English  Literature.  The  troublesome  contradictions  which 
arise  in  using  books  arranged  by  different  authors  on  these  subjects, 
and  which  require  much  time  for  explanation  in  the  school-room,  will 
be  avoided  by  the  use  of  the  above  "  Complete  Course." 

Teachers  are  earnestly  invited  to  examine  these  books. 

CLARK  &  MAYNARD,  Publishers, 

771  Broadway,  New  York. 


PREFACE. 


THE  want  of  an  interesting  work  on  Greek  and  Roman  mytho- 
logy, suitable  for  the  requirements  of  both  boys  and  girls,  has 
long  been  recognized  by  the  principals  of  our  advanced  schools. 
The  study  of  the  classics  themselves,  even  where  the  attain- 
ments  of  the  pupil  have  rendered  this  feasible,  has  not  been 
found  altogether  successful  in  giving  to  the  student  a  clear 
and  succinct  idea  of  the  religious  beliefs  of  the  ancients,  and  it 
has  been  suggested  that  a  work  which  would  so  deal  with  the 
subject  as  to  render  it  at  once  interesting  and  instructive 
would  be  hailed  as  a  valuable  introduction  to  the  study  of 
classic  authors,  and  would  be  found  to  assist  materially  the 
labours  of  both  master  and  pupil. 

In  endeavouring  to  supply  this  want  I  have  sought  to  place 
before  the  reader  a  lifelike  picture  of  the  deities  of  classical 
times  as  they  were  conceived  and  worshipped  by  the  ancients 
themselves,  and  thereby  to  awaken  in  the  minds  of  young 
students  a  desire  to  become  more  intimately  acquainted  with 
the  noble  productions  of  classical  antiquity. 

It  has  been  my  aim  to  render  the  Legends,  which  form  the 
second  portion  of  the  work,  a  picture,  as  it  were,  of  old  Greek 
life  ;  its  customs,  its  superstitions,  and  its  princely  hospitalities, 
for  which  reason  they  are  given  at  somewhat  greater  length 
than  is  usual  in  works  of  the  kind. 

In  a  chapter  devoted  to  the  purpose  some  interesting  par- 
ticulars have  been  collected  respecting  the  public  worship  of 
the  ancient  Greeks  and  Romans  (more  especially  of  the 
former),  to  which  is  subjoined  an  account  of  their  principal 
festivals. 

I  may  add  that  no  pains  have  been  spared  in  order  that, 
without  passing  over  details  the  omission  of  which  would  have 

5 


marred  the  completeness  of  the  work,  not  a  single  passage 
should  be  found  which  could  possibly  offend  the  most  scrupu- 
lous delicacy  ;  and  also  that  I  have  purposely  treated  the 
subject  with  that  reverence  which  1  consider  due  to  every 
religious  system,  however  erroneous. 

It  is  hardly  necessary  to  dwell  upon  the  importance  of  the 
study  of  Mythology  :  our  poems,  our  novels,  and  even  our 
daily  journals  teem  with  classical  allusions  ;  nor  can  a  visit  to 
our  art  galleries  and  museums  be  fully  enjoyed  without  some- 
thing more  than  a  mere  superficial  knowledge  of  a  subject 
which  has  in  all  ages  inspired  painters,  sculptors,  and  poets. 
It  therefore  only  remains  for  me  to  express  a  hope  that  my 
little  work  may  prove  useful,  not  only  to  teachers  and  scholars, 
but  also  to  a  large  class  of  general  readers,  who,  in  whiling 
away  a  leisare  hour,  may  derive  some  pleasure  and  profit 
from  its  perusal. 

E.  M.  BERENS. 


CONTENTS. 


PART    I.  — MYTHS. 

Page 

INTRODUCTION,       7 

FIRST  DYNASTY. 

ORIGIN  OF  THE  WORLD — 

URANUS  AND  G^A  (Ccelus  and  Terra), 11 

SECOND  DYNASTY. 

CRONUS  (Saturn), 14 

EHEA  (Ops),           18 

DIVISION  OF  THE  WORLD,          19 

THEORIES  AS  TO  THE  ORIGIN  OF  MAN,           21 

THIRD   DYNASTY. 
OLYMPIAN  DIVINITIES- 
ZEUS  (Jupiter),       26 

HERA  (Juno),         38 

PALLAS-ATHENE  (Minerva),        43 

THEMIS,       48 

HESTIA  (Vesta),     48 

DEMETER  (Ceres), 50 

APHRODITE  (Venus),         58 

HELIOS  (Sol),         61 

Eos  (Aurora),         67 

PH(EBUS-APOLLO, 68 

HECATE,      85 

SELENE  (Luna),      86 

ARTEMIS  (Diana),             87 

HBPILESTUS  (Vulcan),      97 

POSEIDON  (Neptune),        101 


IV  CONTENTS. 

Page 
SEA  DIVINITIES— 

OCEANUS, 107 

NEREUS, 108 

PROTEUS, 108 

TRITON  AND  THE  TRITONS,         109 

GLAUCUS,    ...        109 

THETIS,       110 

THAUMAS,  PHORCYS,  AND  CETO, Ill 

LEUCOTHEA,           Ill 

THE  SIREXS,          112 

ARES  (Mare),         112 

NIKE  (Victoria), 117 

HERMES  (Mercury),          117 

DIONYSUS  (Bacchus  or  Liber),     124 

AIDES  (Pluto),       130 

PLUTUS,      137 

MINOR  DIVINITIES— 

THE  HARPIES,        137 

ERINYES,  EUMENIDES  (Furiae,  Dirae),      138 

MOIR*  OR  FATES  (Parcae),         139 

NEMESIS, 141 

NIGHT  AND  HER  CHILDREN — 

NYX(NOX),           142 

THANATOS  (More),  HYPNUS  (Somnus), 142 

MORPHEUS,            143 

THE  GORGONS,       144 

GrKJEJE,            145 

SPHINX,       146 

TYCHE  (Fortuna)  and  ANANKE  (Xecessitas) 147 

KER,            149 

ATE,            149 

MOMUS,       149 

EROS  (Cupid,  Amor)  and  PSYCHE,          150 

HYMEN,       154 

IRIS,             155 

HEBE  (Juventas), 156 

GANYMEDES,          157 


CONTENTS.  V 

Page 

THE  MUSES,         157 

PEGASUS, 162 

THE  HESPERIDES,            162 

CHARITES  OB  GRACES,      163 

HOR.E  (Seasons) 164 

THE  NYMPHS, 165 

THE  WINDS,         170 

PAN  (Faunus),        171 

THE  SATYRS,         174 

PHIAPUS, 175 

ASCLEPIAS  (^Esculapius),             176 

ROMAN  DIVINITIES- 
JANUS,        178 

FLORA,        180 

KOBIGUS, 180 

POMONA,     180 

VERTUMNUS,          181 

PALES,        181 

Picus,         182 

PlCUMNUS   AND   PlLUMNUS,               182 

SlLVANUS,     ... 182 

TERMINUS, 182 

CONSUS,   183 

LlBITINA, 183 

LAVERNA, 184 

COMUS,        184 

CAMENJE, 184 

GENII, ...  185 

MANES, 185 

PENATES,    ...        187 

PUBLIC  WORSHIP  OF  THE  ANCIENT  GREEKS  AND  ROMANS- 
TEMPLES 188 

STATUES,     190 

ALTARS 191 

PRIESTS,      191 

SACRIFICES,            192 

ORACLES, 194 

SOOTHSAYERS 195 


VI  CONTENTS. 

Page 

AUGURS,      196 

FESTIVALS, 196 

GEEEK  FESTIVALS— 

ELBUSINIAN  MYSTERIES, ...  196 

THESMOPHORIA,     197 

DIONYSIA, 197 

PANATHEN^EA,        199 

DAPHNEPHORIA,     200 

KOMAN  FESTIVALS- 
SATURNALIA,          200 

CEREALIA, 201 

VESTALIA, 201 


PART  II.— LEGENDS. 

CADMUS,     203 

PERSEUS, 205 

ION,            210 

DAEDALUS  AND  ICARUS,     211 

THE  ARGONAUTS, 213 

PELOPS,       232 

HERACLES, 234 

BELLEROPHON,       256 

THESEUS, 259 

CEDIPUS,      269 

THE  SEVEN  AGAINST  THEBES, 272 

THE  EPIGONI,        276 

ALCJLEON  AND  THE  NECKLACE, 277 

THE  HERACLID.E, 280 

THE  SIEGE  OF  TROY,       283 

RETURN  OF  THE  GREEKS  FROM  TROY, 304 


MYTHS   AND    LEGENDS 
OF  ANCIENT   GREECE  AND  KOME. 


PART    I.— MYTHS. 


INTRODUCTION. 

BEFORE  entering  upon  the  many  strange  beliefs  of  the 
ancient  Greeks,  and  the  extraordinary  number  of  gods 
they  worshipped,  we  must  first  consider  what  kind  of 
beings  these  divinities  were. 

In  appearance,  the  gods  were  supposed  to  resemble 
mortals,  whom,  however,  they  far  surpassed  in  beauty, 
grandeur,  and  strength :  they  were  also  more  command- 
ing in  stature,  height  being  considered  by  the  Greeks  an 
attribute  of  beauty  in  man  or  woman.  They  resembled 
human  beings  in  their  feelings  and  habits,  intermarrying 
and  having  children,  and  requiring  daily  nourishment  to 
recruit  their  strength,  and  refreshing  sleep  to  restore  their 
energies.  Their  blood,  a  bright  ethereal  fluid  called  Ichor, 
never  engendered  disease,  and,  when  shed,  had  the  power 
of  producing  new  life. 

The  Greeks  believed  that  the  mental  qualifications  of 
their  gods  were  of  a  much  higher  order  than  those  of  men, 
but  nevertheless,  as  we  shall  see,  they  were  not  considered 
to  be  exempt  from  human  passions,  and  we  frequently 
behold  them  actuated  by  revenge,  deceit,  and  jealousy. 
They,  however,  always  punish  the  evil-doer,  and  visit 
with  dire  calamities  any  impious  mortal  who  dares  to 
neglect  their  worship  or  despise  their  rites.  We  often 
hear  of  them  visiting  mankind  and  partaking  of  their 
hospitality,  and  not  unfrequently  both  gods  and  goddesses 


8  MYTHS   OF   ANCIENT    GREECE   AND    ROME. 

become  attached  to  mortals,  with  whom  they  unite  them- 
selves, the  offspring  of  these  unions  being  called  heroes  or 
demi-gods,  who  were  usually  renowned  for  their  great 
strength  and  courage.  But  although  there  were  so  many 
points  of  resemblance  between  gods  and  men,  there  re- 
mained the  one  great  characteristic  distinction,  viz.,  that 
the  gods  enjoyed  immortality.  Still,  they  were  not  invul- 
nerable, and  we  often  hear  of  them  being  wounded,  and 
suffering  in  consequence  such  exquisite  torture  that  they 
have  earnestly  prayed  to  be  deprived  of  their  privilege  of 
immortality. 

The  gods  knew  no  limitation  of  time  or  space,  being 
able  to  -transport  themselves  to  incredible  distances  with 
the  speed  of  thought.  They  possessed  the  power  of  ren- 
dering themselves  invisible  at  will,  and  could  assume  the 
forms  of  men  or  animals  as  it  suited  their  convenience. 
They  could  also  transform  human  beings  into  trees,  stones, 
animals,  &c.,  either  as  a  punishment  for  their  misdeeds, 
or  as  a  means  of  protecting  the  individual,  thus  trans- 
formed, from  impending  danger.  Their  robes  were  like 
those  worn  by  mortals,  but  were  perfect  in  form  and 
much  finer  in  texture.  Their  weapons  also  resembled 
those  used  by  mankind;  we  hear  of  spears,  shields,  hel- 
mets, bows  and  arrows,  &c.,  being  employed  by  the  gods. 
Each  deity  possessed  a  beautiful  chariot,  which,  drawn  by 
horses  or  other  animals  of  celestial  breed,  conveyed  them 
rapidly  over  land  and  sea  according  to  their  pleasure. 
Most  of  these  divinities  lived  on  the  summit  of  Mount 
Olympus,  each  possessing  his  or  her  individual  habitation, 
and  all  meeting  together  on  festive  occasions  in  the 
council-chamber  of  the  gods,  where  their  banquets  were 
enlivened  by  the  sweet  strains  of  Apollo's  lyre,  whilst 
the  beautiful  voices  of  the  Muses  poured  forth  their  rich 
melodies  to  his  harmonious  accompaniment.  Magnificent 
temples  were  erected  to  their  honour,  where  they  were 
worshipped  with  the  greatest  solemnity;  rich  gifts  were 
presented  to  them,  and  animals,  and  indeed  sometimes 
human  beings,  were  sacrificed  on  their  altars. 

In  the  study  of  Grecian  mythology  we  meet  with  some 


INTRODUCTION.  9 

curious,  and  what  may  at  first  sight  appear  unaccount- 
able notions.  Thus  we  hear  of  terrible  giants  hurling 
rocks,  upheaving  mountains,  and  raising  earthquakes 
which  engulf  whole  armies;  these  ideas,  however,  may  be 
accounted  for  by  the  awful  convulsions  of  nature,  which 
were  in  operation  in  pre-historic  times.  Again,  the  daily 
recurring  phenomena,  which  to  us,  who  know  them  to 
be  the  result  of  certain  well-ascertained  laws  of  nature, 
are  so  familiar  as  to  excite  no  remark,  were,  to  the  early 
Greeks,  matter  of  grave  speculation,  and  not  unfrequently 
of  alarm.  For  instance,  when  they  heard  the  awful  roar 
of  thunder,  and  saw  vivid  flashes  of  lightning,  accompa- 
nied by  black  clouds  and  torrents  of  rain,  they  .believed 
that  the  great  god  of  heaven  was  angry,  and  they  trembled 
at  his  wrath.  If  the  calm  and  tranquil  sea  became  sud- 
denly agitated,  and  the  crested  billows  rose  mountains 
high,  dashing  furiously  against  the  rocks,  and  threatening 
destruction  to  all  within  their  reach,  the  sea-god  was 
supposed  to  be  in  a  furious  rage.  When  they  beheld  the 
sky  glowing  with  the  hues  of  coming  day  they  thought 
that  the  goddess  of  the  dawn,  with  rosy  fingers,  was  draw- 
ing aside  the  dark  veil  of  night,  to  allow  her  brother, 
the  sun-god,  to  enter  upon  his  brilliant  career.  Thus 
personifying  all  the  powers  of  nature,  this  very  imagi- 
native and  highly  poetical  nation  beheld  a  divinity  in 
every  tree  that  grew,  in  every  stream  that  flowed,  in 
the  bright  beams  of  the  glorious  sun,  and  the  clear,  cold 
rays  of  the  silvery  moon;  for  them  the  whole  universe 
lived  and  breathed,  peopled  by  a  thousand  forms  of  grace 
and  beauty. 

The  most  important  of  these  divinities  may  have  been 
something  more  than  the  mere  creations  of  an  active  and 
poetical  imagination.  They  were  possibly  human  beings 
who  had  so  distinguished  themselves  in  life  by  their  pre- 
eminence over  their  fellow-mortals  that  after  death  they 
were  deified  by  the  people  among  whom  they  lived,  and 
the  poets  touched  with  their  magic  wand  the  details  of 
lives,  which,  in  more  prosaic  times,  would  simply  have 
been  recorded  as  illustrious. 


10  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

It  is  highly  probable  that  the  reputed  actions  of  these 
deified  beings  were  commemorated  by  bards,  who,  tra- 
velling from  one  state  to  another,  celebrated  their  praise 
in  song;  it  therefore  becomes  exceedingly  difficult,  nay 
almost  impossible,  to  separate  bare  facts  from  the  exag- 
gerations which  never  fail  to  accompany  oral  traditions. 

In  order  to  exemplify  this,  let  us  suppose  that  Orpheus, 
the  son  of  Apollo,  so  renowned  for  his  extraordinary 
musical  powers,  had  existed  at  the  present  day.  We 
should  no  doubt  have  ranked  him  among  the  greatest  of 
our  musicians,  and  honoured  him  as  such;  but  the  Greeks, 
with  their  vivid  imagination  and  poetic  license,  exagger- 
ated his  remarkable  gifts,  and  attributed  to  his  music 
supernatural  influence  over  animate  and  inanimate  nature. 
Thus  we  hear  of  wild  beasts  tamed,  of  mighty  rivers 
arrested  in  their  course,  and  of  mountains  being  moved 
by  the  sweet  tones  of  his  voice.  The  theory  here  ad- 
vanced may  possibly  prove  useful  in  the  future,  in  sug- 
gesting to  the  reader  the  probable  basis  of  many  of  the 
extraordinary  accounts  we  meet  with  in  the  study  of 
classical  mythology. 

And  now  a  few  words  will  be  necessary  concerning 
the  religious  beliefs  of  the  Romans.  When  the  Greeks 
first  settled  in  Italy  they  found  in  the  country  they  col- 
onized a  mythology  belonging  to  the  Celtic  inhabitants, 
which,  according  to  the  Greek,  custom  of  paying  reverence 
to  all  gods,  known  or  unknown,  they  readily  adopted, 
selecting  and  appropriating  those  divinities  which  had 
the  greatest  affinity  to  their  own,  and  thus  they  formed 
a  religious  belief  which  naturally  bore  the  impress  of  its 
ancient  Greek  source.  As  the  primitive  Celts,  however, 
were  a  less  civilized  people  than  the  Greeks,  their  my- 
thology was  of  a  more  barbarous  character,  and  this  cir- 
cumstance, combined  with  the  fact  that  the  Romans  were 
not  gifted  with  the  vivid  imagination  of  their  Greek 
neighbours,  leaves  its  mark  on  the  Roman  mythology, 
which  is  far  less  fertile  in  fanciful  conceits,  and  deficient 
in  all  those  fairy-like  stories  and  wonderfully  poetic  ideas 
which  so  strongly  characterize  that  of  the  Greeks. 


URANUS  AND  G^A.  11 


OKIGIN  OF  THE  WOKLD.—  FIRST  DYNASTY. 


URANUS   AND 

(CCELUS  AND  TERRA.) 

The  ancient  Greeks  had  several  different  theories  with 
regard  to  the  origin  of  the  world,  but  the  generally 
accepted  notion  was  that  before  this  world  came  into 
existence,  there  was  in  its  place  a  confused  mass  of 
shapeless  elements  called  Chaos.  These  elements  be- 
coming at  length  consolidated  (by  what  means  does  not 
appear),  resolved  themselves  into  two  widely  different 
substances,  the  lighter  portion  of  which,  soaring  on  high, 
formed  the  sky  or  firmament,  and  constituted  itself  into 
a  vast,  overarching  vault,  which  protected  the  firm  and 
solid  mass  beneath. 

Thus  came  into  being  the  two  first  great  primeval 
deities  of  the  Greeks,  Uranus  and  Ge  or  Gsea. 

Uranus,  the  more  refined  deity,  represented  the  light 
and  air  of  heaven,  possessing  the  distinguishing  qualities 
of  light,  heat,  purity  ;  and  omnipresence,  whilst  Gsea,  the 
firm,  flat,1  life-sustaining  earth,  was  worshipped  as  the 
great  all-nourishing  mother.  Her  many  titles  refer  to 
her  more  or  less  in  this  character,  and  she  appears  to 
have  been  universally  revered  among  the  Greeks,  there 
being  scarcely  a  city  in  Greece  which  did  not  contain  a 
temple  erected  in  her  honour;  indeed  Gsea  was  held  in 
such  veneration  that  her  name  was  always  invoked  when- 
ever the  gods  took  a  solemn  oath,  made  an  emphatic 
declaration,  or  implored  assistance. 

Uranus,  the  heaven,  was  believed  to  have  united  him- 
self in  marriage  with  Gsea,  the  earth;  and  a  moment's 
reflection  will  show  what  a  truly  poetical,  and  also  what 
a  logical  idea  this  was;  for,  taken  in  a  figurative  sense, 

1  The  early  Greeks  supposed  the  earth  to  be  a  flat  circle,  in  the  centre 
of  which  was  Greece.  Oceanus,  the  ocean  stream,  enci 


encircled  it  ;  the 

n  being  suosed  to  flow  into  this  river 
and  the  Euxi 


Mediterranean  being  supposed  to  flow  into  this  river  on  the  one  side, 
ine,  or  Black  Sea,  on  the  other. 


12  MYTHS   OF   ANCIENT   GREECE  AND   ROME. 

this  union  actually  does  exist  The  smiles  of  heaven 
produce  the  flowers  of  earth,  whereas  his  long-continued 
frowns  exercise  so  depressing  an  influence  upon  his  loving 
partner,  that  she  no  longer  decks  herself  in  bright  and 
festive  robes,  but  responds  with  ready  sympathy  to  his 
melancholy  mood. 

The  first-born  child  of  Uranus  and  Goea  was  Oceanus,1 
the  ocean  stream,  that  vast  expanse  of  ever-flowing  water 
which  encircled  the  earth.  Here  we  meet  with  another 
logical  though  fanciful  conclusion,  which  a  very  slight 
knowledge  of  the  workings  of  nature  proves  to  have  been 
just  and  true.  The  ocean  is  formed  from  the  rains  which 
descend  from  heaven  and  the  streams  which  flow  from 
earth.  By  making  Oceanus  therefore  the  offspring  of 
Uranus  and  Gaea,  the  ancients,  if  we  take  this  notion  in 
its  literal  sense,  merely  assert  that  the  ocean  is  produced 
by  the  combined  influence  of  heaven  and  earth,  whilst  at 
the  same  time  their  fervid  and  poetical  imagination  led 
them  to  see  in  this,  as  in  all  manifestations  of  the  powers 
of  nature,  an  actual,  tangible  divinity. 

But  Uranus,  the  heaven,  the  embodiment  of  light,  heat, 
and  the  breath  of  life,  produced  offspring  who  were  of  a 
much  less  material  nature  than  his  son  Oceanus.  These 
other  children  of  his  were  supposed  to  occupy  the  inter- 
mediate space  which  divided  him  from  Gaea.  Nearest  to 
Uranus,  and  just  beneath  him,  came  Aether  (Ether),  a 
bright  creation  representing  that  highly  rarified  atmo- 
sphere which  immortals  alone  could  breathe.  Then  fol- 
lowed Aer  (Air),  which  was  in  close  proximity  to  Gaea, 
and  represented,  as  its  name  implies,  the  grosser  atmo- 
sphere surrounding  the  earth  which  mortals  could  freely 
breathe,  and  without  which  they  would  perish.  Aether 
and  Aer  were  separated  from  each  other  by  divinities 
called  Nephelae.  These  were  their  restless  and  wander- 
ing sisters,  who  existed  in  the  form  of  clouds,  ever  float- 

1  Giving  to  the  vagueness  of  the  various  accounts  of  creation,  the 
origin  of  the  primeval  gods  is  variously  accounted  for.  Thus,  for  in- 
stance, Oceanus,  with  some,  becomes  the  younger  brother  of  Uranus 
and  Gaea. 


URANUS  AND   GJEA.  13 

ing  between  Aether  and  Aer.  Gaea  also  produced  the 
mountains,  and  Pontus  (the  sea).  She  united  herself  with 
the  latter,  and  their  offspring  were  the  sea-deities  Nereus, 
Thaumas,  Phorcys,  Ceto,  and  Eurybia. 

Co-existent  with  Uranus  and  Gaea  were  two  mighty 
powers  who  were  also  the  offspring  of  Chaos.  These 
were  Erebus  (Darkness)  and  Nyx  (Night),  who  formed 
a  striking  contrast  to  the  cheerful  light  of  heaven  and 
the  bright  smiles  of  earth.  Erebus  reigned  in  that  mys- 
terious world  below  where  no  ray  of  sunshine,  no  gleam 
of  daylight,  nor  vestige  of  health-giving  terrestrial  life 
ever  appeared.  Nyx,  the  sister  of  Erebus,  represented 
Night,  and  was  worshipped  by  the  ancients  with  the 
greatest  solemnity. 

Uranus  was  also  supposed  to  have  been  united  to  Nyx, 
but  only  in  his  capacity  as  god  of  light,  he  being  considered 
the  source  and  fountain  of  all  light,  and  their  children 
were  Eos  (Aurora),  the  Dawn,  and  Hemera,  the  Daylight. 
Nyx  again,  on  her  side  was  also  doubly  united,  having 
been  married  at  some  indefinite  period  to  Erebus. 

In  addition  to  those  children  of  heaven  and  earth 
already  enumerated,  Uranus  and  Gaea  produced  two  dis- 
tinctly different  races  of  beings  called  Giants  and  Titans. 
The  Giants  personified  brute  strength  alone,  but  the 
Titans  united  to  their  great  physical  power  intellectual 
qualifications  variously  developed.  There  were  three 
Giants,  Briareus,  Cottus,  and  Gyges,  who  each  possessed 
a  hundred  hands  and  fifty  heads,  and  were  known  col- 
lectively by  the  name  of  the  Hecatoncheires,  which 
signified  hundred-handed.  These  mighty  Giants  could 
shake  the  universe  and  produce  earthquakes;  it  is  there- 
fore evident  that  they  represented  those  active  subter- 
ranean forces  to  which  allusion  has  been  made  in  the 
opening  chapter.  The  Titans  were  twelve  in  number; 
their  names  were :  Oceanus,  Ceos,  Crios,  Hyperion, 
lapetus,  Cronus,  Theia,  Ehea,  Themis,  Mnemosyne, 
Phoebe,  and  Tethys. 

Now  Uranus,  the  chaste  light  of  heaven,  the  essence 
of  all  that  is  bright  and  pleasing,  held  in  abhorrence  his 


14  MYTHS  OF  ANCIENT   GREECE  AND   ROMK 

crude,  rough,  and  turbulent  offspring,  the  Giants,  and 
moreover  feared  that  their  great  power  might  even- 
tually prove  hurtful  to  himself.  He  therefore  hurled 
them  into  Tartarus,  that  portion  of  the  lower  world 
which  served  as  the  subterranean  dungeon  of  the  gods. 
In  order  to  avenge  the  oppression  of  her  children,  the 
Giants,  Gsea  instigated  a  conspiracy  on  the  part  of  the 
Titans  against  Uranus,  which  was  carried  to  a  success- 
ful issue  by  her  son  Cronus.  He  wounded  his  father, 
and  from  the  blood  of  the  wound  which  fell  upon  the 
earth  sprang  a  race  of  monstrous  beings  also  called 
Giants.  Assisted  by  his  brother-Titans,  Cronus  succeeded 
in  dethroning  his  father,  who,  enraged  at  his  defeat, 
cursed  his  rebellious  son,  and  foretold  to  him  a  similar 
fate.  Cronus  now  became  invested  with  supreme  power, 
and  assigned  to  his  brothers  offices  of  distinction,  subor- 
dinate only  to  himself.  Subsequently,  however,  when, 
secure  of  his  position,  he  no  longer  needed  their  assist- 
ance, he  basely  repaid  their  former  services  with  treachery, 
made  war  upon  his  brothers  and  faithful  allies,  and,  as- 
sisted by  the  Giants,  completely  defeated  them,  sending 
such  as  resisted  his  all-conquering  arm  down  into  the 
lowest  depths  of  Tartarus. 


SECOND   DYNASTY. 

CRONUS    (SATURN). 

Cronus  was  the  god  of  time  in  its  sense  of  eternal 
duration.  He  married  Rhea,  daughter  of  Uranus  and 
Gasa,  a  very  important  divinity,  to  whom  a  special  chapter 
will  be  devoted  hereafter.  Their  children  were,  three 
sons:  Aides  (Pluto),  Poseidon  (Neptune),  Zeus  (Jupiter), 
and  three  daughters:  Hestia  (Vesta),  Demeter  (Ceres), 
and  Hera  (Juno).  Cronus,  having  an  uneasy  conscience, 
was  afraid  that  his  children  might  one  day  rise  up  against 
his  authority,  and  thus  verify  the  prediction  of  his  father 

(73) 


CRONUS  (SATURN). 


15 


Uranus.  In  order,  therefore,  to  render  the  prophecy  im- 
possible of  fulfilment,  Cronus  swallowed  each  child  as 
soon  as  it  was  born,1  greatly  to  the  sorrow  and  indigna- 
tion of  his  wife  Ehea.  When  it  came  to  Zeus,  the  sixth 
and  last,  Rhea  resolved  to  try  and  save  this  one  child  at 
least,  to  love  and  cherish,  and  appealed  to  her  parents, 
Uranus  and  Geea,  for  counsel  and  assistance.  By  their 
advice  she  wrapped  a  stone  in  baby-clothes,  and  Cronus, 
in  eager  haste,  swallowed  it,  without  noticing  the  decep- 
tion. The  child  thus  saved,  eventually,  as  we  shall  see, 
dethroned  his  father  Cronus,  became  supreme  god  in  his 
stead,  and  was  universally  venerated  as  the  great  national 
god  of  the  Greeks. 

Anxious  to  preserve  the  secret  of  his  existence  from 
Cronus,  Rhea  sent  the  infant 
Zeus  secretly  to  Crete,  where 
he  was  nourished,  protected, 
and  educated.  A  sacred  goat, 
called  Amalthea,  supplied  the 
place  of  his  mother,  by  provid- 
ing him  with  milk;  nymphs, 
called  Melissae,  fed  him  with 
honey,  and  eagles  and  doves 
brought  him  nectar  and  am- 
brosia. 2  He  was  kept  concealed 
in  a  cave  in  the  heart  of 
Mount  Ida,  and  the  Curetes,  or 
priests  of  Rhea,  by  beating  their 
shields  together,  kept  up  a  con- 
stant noise  at  the  entrance, 
which  drowned  the  cries  of  the 
child  and  frightened  away  all 
intruders.  Under  the  watchful 
care  of  the  Nymphs  the  infant  Zeus  throve  rapidly, 
developing  great  physical  powers,  combined  with  extra- 

1  The  myth  of  Cronus  swallowing  his  children  is  evidently  intended 
by  the  poets  to  express  the  melancholy  truth  that  time  destroys  all 
things. 

J  Nectar  was  the  drink,  and  ambrosia  the  food  of  the  gods. 


16        MYTHS  OF  ANCIENT  GREECE  AND  ROME. 

ordinary  wisdom  and  intelligence.  Grown  to  manhood, 
he  determined  to  compel  his  father  to  restore  his  brothers 
and  sisters^to  the  light  of  day,  and  is  said  to  have  been 
assisted  in  this  difficult  task  by  the  goddess  Metis,  who 
artfully  persuaded  Cronus  to  drink  a  potion,  which  caused 
him  to  give  back  the  children  he  had  swallowed.  The 
stone  which  had  counterfeited  Zeus  was  placed  at  Delphi, 
where  it  was  long  exhibited  as  a  sacred  relic. 

Cronus  was  so  enraged  at  being  circumvented  that  war 
between  the  father  and  son  became  inevitable.  The  rival 
forces  ranged  themselves  on  two  separate  high  mountains 
in  Thessaly;  Zeus,  with  his  brothers  and  sisters,  took 
his  stand  on  Mount  Olympus,  where  he  was  joined  by 
Oceanus,  and  others  of  the  Titans,  who  had  forsaken 
Cronus  on  account  of  his  oppressions.  Cronus  and  his 
brother-Titans  took  possession  of  Mount  Othrys,  and  pre- 
pared for  battle.  The  struggle  was  long  and  fierce, 
and  at  length  Zeus,  finding  that  he  was  no  nearer 
victory  than  before,  bethought  himself  of  the  existence 
of  the  imprisoned  Giants,  and  knowing  that  they  would 
be  able  to  render  him  most  powerful  assistance,  he 
hastened  to  liberate  them.  He  also  called  to  his  aid 
the  Cyclops  (sons  of  Poseidon  and  Amphitrite),1  who 
had  only  one  eye  each  in  the  middle  of  their  foreheads, 
and  were  called  Brontes  (Thunder),  Steropes  (Lightning), 
and  Pyracmon  (Fire-anvil).  They  promptly  responded 
to  his  summons  for  help,  and  brought  with  them  tre- 
mendous thunderbolts  which  the  Hecatoncheires,  with 
their  hundred  hands,  hurled  down  upon  the  enemy,  at  the 
same  time  raising  mighty  earthquakes,  which  swallowed 
up  and  destroyed  all  who  opposed  them.  Aided  by 
these  new  and  powerful  allies,  Zeus  now  made  a  furious 
onslaught  011  his  enemies,  and  so  tremendous  was  the 
encounter  that  all  nature  is  said  to  have  throbbed  in 
accord  with  this  mighty  effort  of  the  celestial  deities. 
The  sea  rose  mountains  high,  and  its  angry  billows 

1  The  Cyclops  are  generally  mentioned  as  the  sons  of  Uranus  and 
Gaea,  but  "Homer  speaks  of  Polyphemus,  the  chief  of  the  Cyclops,  as 
the  son  of  Poseidon,  and  states  the  Cyclops  to  be  his  brothers. 

(73) 


CRONTJS  (SATURN). 


17 


hissed  and  foamed;  the  earth  shook  to  its  foundations, 
the  heavens  sent  forth  rolling  thunder,  and  flash  after 
flash  of  death-bringing  lightning,  whilst  a  blinding  mist 
enveloped  Cronus  and  his  allies. 

And  now  the  fortunes  of  war  began  to  turn,  and 
victory  smiled  on  Zeus.  Cronus  and  his  army  were 
completely  overthrown,  his  brothers  despatched  to  the 
gloomy  depths  of  the  lower  world,  and  Cronus  himself 
was  banished  from  his  kingdom  and  deprived  for  ever  of 
the  supreme  power,  which  now  became  vested  in  his  son 
Zeus.  This  war  was  called  the  Titanomachia,  and  is 
most  graphically  described  by  the  old  classic  poets. 

With  the  defeat  of  Cronus  and  his  banishment  from 
his  dominions,  his  career  as  a  ruling  Greek  divinity 
entirely  ceases.  But  being,  like  all  the  gods,  immortal, 
he  was  supposed  to  be  still  in  existence,  though  pos- 
sessing no  longer  either  influence  or  authority,  his  place 
being  filled  to  a  certain  extent  by  his  descendant  and 
successor,  Zeus. 

Cronus  is  often  repre- 
sented as  an  old  man  lean- 
ing on  a  scythe,  with  an 
hour-glass  in  his  hand. 
The  hour-glass  symbolizes 
the  fast-fleeting  moments  as 
they  succeed  each  other  un- 
ceasingly; the  scythe  is  em- 
blematical of  time,  which 
mows  down  all  before  it. 

SATURN. 

The  Romans,  according 
to  their  custom  of  identi- 
fying their  deities  with 
those  of  the  Greek  gods 
whose  attributes  were  simi- 
lar to  their  own,  declared 

Cronus  to  be  identical  with  their  old  agricultural  divinity 
Saturn.  They  believed  that  after  his  defeat  in  the 

(73)  B 


18  MYTHS  OF  ANCIENT   GREECE  AND   ROME. 

Titanomachia  and  his  banishment  from  his  dominions 
by  Zeus,  he  took  refuge  with  Janus,  king  of  Italy,  who 
received  the  exiled  deity  with  great  kindness,  and  even 
shared  his  throne  with  him.  Their  united  reign  became 
so  thoroughly  peaceful  and  happy,  and  was  distinguished 
by  such  uninterrupted  prosperity,  that  it  was  called  the 
Golden  Age. 

Saturn  is  usually  represented  bearing  a  sickle  in  the 
one  hand  and  a  wheat-sheaf  in  the  other. 

A  temple  was  erected  to  him  at  the  foot  of  the  Capito- 
line  Hill,  in  which  were  deposited  the  public  treasury 
and  the  laws  of  the  state. 

RHEA  (Ops). 

Rhea,  the  wife  of  Cronus,  and  mother  of  Zeus  and  the 
other  great  gods  of  Olympus,  personified  the  earth,  and 
was  regarded  as  the  Great  Mother  and  unceasing  pro- 
ducer of  all  plant-life.  She  was  also  believed  to  exercise 
unbounded  sway  over  the  animal  creation,  more  especially 
over  the  lion,  the  noble  king  of  beasts.  Rhea  is  generally 
represented  wearing  a  crown  of  turrets  or  towers  and 
seated  on  a  throne,  with  lions  crouching  at  her  feet.  She 
is  sometimes  depicted  sitting  in  a  chariot,  drawn  by  lions. 

The  principal  seat  of  her  worship,  which  was  always  of 
a  very  riotous  character,  was  at  Crete.  At  her  festivals, 
which  took  place  at  night,  the  wildest  music  of  flutes, 
cymbals,  and  drums  resounded,  whilst  joyful  shouts  and 
cries,  accompanied  by  dancing  and  loud  stamping  of  feet, 
filled  the  air. 

"  This  divinity  was  introduced  into  Crete  by  its  first 
colonists  from  Phrygia,  in  Asia  Minor,  in  which  country 
she  was  worshipped  under  the  name  of  Cybele.  The  people 
of  Crete  adored  her  as  the  Great  Mother,  more  especially 
in  her  signification  as  the  sustainer  of  the  vegetable 
world.  Seeing,  however,  that  year  by  year,  as  winter 
appears,  all  her  glory  vanishes,  her  flowers  fade,  and  her 
trees  become  leafless,  they  poetically  expressed  this 
process  of  nature  under  the  figure  of  a  lost  love.  She 


DIVISION   OF  THE   WORLD.  19 

was  said  to  have  been  tenderly  attached  to  a  youth  of 
remarkable  beauty,  named  Atys,  who,  to  her  grief  and 
indignation,  proved  faithless  to  her.  He  was  about  to 
unite  himself  to  a  nymph  called  Sagaris,  when,  in  the 
midst  of  the  wedding  feast,  the  rage  of  the  incensed 
goddess  suddenly  burst  forth  upon  all  present.  A  panic 
seized  the  assembled  guests,  and  Atys,  becoming  afflicted 
with  temporary  madness,  fled  to  the  mountains  and  de- 
stroyed himself.  Cybele,  moved  with  sorrow  and  regret, 
instituted  a  yearly  mourning  for  his  loss,  when  her  priests, 
the  Corybantes,  with  their  usual  noisy  accompaniments, 
marched  into  the  mountains  to  seek  the  lost  youth. 
Having  discovered  him1  they  gave  full  vent  to  their 
ecstatic  delight  by  indulging  in  the  most  violent  gesticula- 
tions, dancing,  shouting,  and,  at  the  same  time,  wounding 
and  gashing  themselves  in  a  frightful  manner. 

OPS. 

In  Eome  the  Greek  Ehea  was  identified  with  Ops,  the 
goddess  of  plenty,  the  wife  of  Saturn,  who  had  a  variety 
of  appellations.  She  was  called  Magna- Mater,  Mater- 
Deorum,  Berecynthia-Idea,  and  also  Dindymene.  This 
latter  title  she  acquired  from  three  high  mountains  in 
Phrygia,  whence  she  was  brought  to  Eome  as  Cybele 
during  the  second  Punic  war,  B.c.  205,  in  obedience  to 
an  injunction  contained  in  the  Sybilline  books.  She  was 
represented  as  a  matron  crowned  with  towers,  seated  in 
a  chariot  drawn  by  lions. 


DIVISION  OF  THE  WOELD. 

We  will  now  return  to  Zeus  and  his  brothers,  who, 
having  gained  a  complete  victory  over  their  enemies, 
began  to  consider  how  the  world,  which  they  had  con- 

1  Possibly  an  image  of  him  placed  in  readiness. 


20  MYTHS   OF   ANCIENT   GREECE   AND   ROME. 

quered,  should  be  divided  between  them.  At  last  it  was 
settled  by  lot  that  Zeus  should  reign  supreme  in  Heaven, 
whilst  Aides  governed  the  Lower  World,  and  Poseidon 
had  full  command  over  the  Sea,  but  the  supremacy  of 
Zeus  was  recognized  in  all  three  kingdoms,  in  heaven,  on 
earth  (in  which  of  course  the  sea  was  included),  and  under 
the  earth.  Zeus  held  his  court  on  the  top  of  Mount 
Olympus,  whose  summit  was  beyond  the  clouds;  the 
dominions  of  Aides  were  the  gloomy  unknown  regions 
below  the  earth;  and  Poseidon  reigned  over  the  sea. 
It  will  be  seen  that  the  realm  of  each  of  these  gods 
was  enveloped  in  mystery.  Olympus  was  shrouded  in 
mists,  Hades  was  wrapt  in  gloomy  darkness,  and  the  sea 
was,  and  indeed  still  is,  a  source  of  wonder  and  deep 
interest.  Hence  we  see  that  what  to  other  nations  were 
merely  strange  phenomena,  served  this  poetical  and  im- 
aginative people  as  a  foundation  upon  which  to  build  the 
wonderful  stories  of  their  mythology. 

The  division  of  the  world  being  now  satisfactorily 
arranged,  it  would  seem  that  all  things  ought  to  have 
gone  on  smoothly,  but  such  was  not  the  case.  Trouble 
arose  in  an  unlooked-for  quarter.  The  Giants,  those 
hideous  monsters  (some  with  legs  formed  of  serpents) 
who  had  sprung  from  the  earth  and  the  blood  of  Uranus, 
declared  war  against  the  triumphant  deities  of  Olympus, 
and  a  struggle  ensued,  which,  in  consequence  of  Gasa  hav- 
ing made  these  children  of  hers  invincible  as  long  as 
they  kept  their  feet  on  the  ground,  was  wearisome  and 
protracted.  Their  mother's  precaution,  however,  was 
rendered  unavailing  by  pieces  of  rock  being  hurled  upon 
them,  which  threw  them  down,  and  their  feet  being 
no  longer  placed  firmly  on  their  mother-earth,  they  were 
overcome,  and  this  tedious  war  (which  was  called  the 
Gigantomacliia)  at  last  came  to  an  end.  Among  the  most 
daring  of  these  earth-born  giants  were  Enceladus,  Ehoetus, 
and  the  valiant  Mimas,  who,  with  youthful  fire  and 
energy,  hurled  against  heaven  great  masses  of  rock  and 
burning  oak-trees,  and  defied  the  lightnings  of  Zeus.  One 
of  the  most  powerful  monsters  who  opposed  Zeus  in  this 


THEORIES   AS   TO   THE   ORIGIN   OF   MAN.  21 

war  was  called  Typhon  or  Typhoeus.  He  was  the  young- 
est son  of  Tartarus  and  Gsea,  and  had  a  hundred  heads, 
with  eyes  which  struck  terror  to  the  beholders,  and  awe- 
inspiring  voices  frightful  to  hear.  This  dreadful  monster 
resolved  to  conquer  both  gods  and  men,  but  his  plans 
were  at  length  defeated  by  Zeus,  who,  after  a  violent 
encounter,  succeeded  in  destroying  him  with  a  thunder- 
bolt, but  not  before  he  had  so  terrified  the  gods  that  they 
had  fled  for  refuge  to  Egypt,  where  they  metamorphosed 
themselves  into  different  animals  and  thus  escaped. 


THEOEIES  AS  TO  THE  OKIGIN 
OF  MAN. 

Just  as  there  were  several  theories  concerning  the  origin 
of  the  world,  so  there  were  various  accounts  of  the  creation 
of  man. 

The  first  natural  belief  of  the  Greek  people  was  that 
man  had  sprung  from  the  earth.  They  saw  the  tender 
plants  and  flowers  force  their  way  through  the  ground 
in  the  early  spring  of  the  year  after  the  frost  of  winter 
had  disappeared,  and  so  they  naturally  concluded  that 
man  must  also  have  issued  from  the  earth  in  a  similar 
manner.  Like  the  wild  plants  and  flowers,  he  was  sup- 
posed to  have  had  no  cultivation,  and  resembled  in  his 
habits  the  untamed  beasts  of  the  field,  having  no  habita- 
tion except  that  which  nature  had  provided  in  the  holes 
of  the  rocks,  and  in  the  dense  forests  whose  overarching 
boughs  protected  him  from  the  inclemency  of  the  weather. 

In  the  course  of  time  these  primitive  human  beings 
became  tamed  and  civilized  by  the  gods  and  heroes,  who 
taught  them  to  work  in  metals,  to  build  houses,  and  other 
useful  arts  of  civilization.  But  the  human  race  became 
in  the  course  of  time  so  degenerate  that  the  gods  resolved 
to  destroy  all  mankind  by  means  of  a  flood;  Deucalion 


22  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

(son  of  Prometheus)  and  his  wife  Pyrrha,  being,  on  ac- 
count of  their  piety,  the  only  mortals  saved 

By  the  command  of  his  father,  Deucalion  built  a  ship, 
in  which  he  and  his  wife  took  refuge  during  the  deluge, 
which  lasted  for  nine  days.  When  the  waters  abated 
the  ship  rested  on  Mount  Othrys  in  Thessaly,  or  according 
to  some  on  Mount  Parnassus.  Deucalion  and  his  wife 
now  consulted  the  oracle  of  Themis  as  to  how  the  human 
race  might  be  restored.  The  answer  was,  that  they  were 
to  cover  their  heads,  and  tlirow  the  bones  of  their  mother 
behind  them.  For  some  time  they  were  perplexed  as  to 
the  meaning  of  the  oracular  command,  but  at  length  both 
agreed  that  by  the  bones  of  their  mother  were  meant  the 
stones  of  the  earth.  They  accordingly  took  up  stones 
from  the  mountain  side  and  cast  them  over  their  shoulders. 
From  those  thrown  by  Deucalion  there  sprang  up  men, 
and  from  those  thrown  by  Pyrrha,  women. 

After  the  lapse  of  time  the  theory  of  Autochthony 
(from  autos,  self,  and  chthon,  earth)  was  laid  aside.  When 
this  belief  existed  there  were  no  religious  teachers  what- 
ever; but  in  course  of  time  temples  were  raised  in  hon- 
our of  the  different  gods,  and  priests  appointed  to  offer 
sacrifices  to  them  and  conduct  their  worship.  These 
priests  were  looked  upon  as  authorities  in  all  religious 
matters,  and  the  doctrine  they  taught  was,  that  man  had 
been  created  by  the  gods,  and  that  there  had  been  several 
successive  ages  of  men,  which  were  called  the  Golden, 
Silver,  Brazen,  and  Iron  Ages. 

Life  in  the  Golden  Age  was  one  unceasing  round  of 
ever-recurring  pleasures  unmarred  by  sorrow  or  care.  The 
favoured  mortals  living  at  this  happy  time  led  pure  and 
joyous  lives,  thinking  no  evil,  and  doing  no  wrong.  The 
earth  brought  forth  fruits  and  flowers  without  toil  or 
labour  in  plentiful  luxuriance,  and  war  was  unknown.  This 
delightful  and  god-like  existence  lasted  for  hundreds  of 
years,  and  when  at  length  life  on  earth  was  ended,  death 
laid  his  hand  so  gently  upon  them  that  they  passed  pain- 
lessly away  in  a  happy  dream,  and  continued  their  exist- 
ence as  ministering  spirits  in  Hades,  watching  over  and 


THEORIES   AS   TO   THE   ORIGIN   OF   MAN.  23 

protecting  those  they  had  loved  and  left  behind  on  earth. 
The  men  of  the  Silver  Age1  were  a  long  time  growing  up, 
and  during  their  childhood,  which  lasted  a  hundred  years, 
they  suffered  from  ill-health  and  extreme  debilhy.  When 
they  at  last  became  men  they  lived  but  a  short  time,  for 
they  would  not  abstain  from  mutual  injury,  nor  pay  the 
service  due  to  the  gods,  and  were  therefore  banished  to 
Hades.  There,  unlike  the  beings  of  the  Golden  Age,  they 
exercised  no  beneficent  supervision  over  the  dear  ones 
left  behind,  but  wandered  about  as  restless  spirits,  always 
sighing  for  the  lost  pleasures  they  had  enjoyed  in  life. 

The  men  of  the  Brazen  Age  were  quite  a  different  race 
of  beings,  being  as  strong  and  powerful  as  those  of  the 
Silver  Age  were  weak  and  enervated.  Everything  which 
surrounded  them  was  of  brass;  their  arms,  their  tools, 
their  dwellings,  and  all  that  they  made.  Their  characters 
seem  to  have  resembled  the  metal  in  which  they  delighted; 
their  minds  and  hearts  were  hard,  obdurate,  and  cruel. 
They  led  a  life  of  strife  and  contention,  introduced,  into 
the  world,  which  had  hitherto  known  nothing  but  peace 
and  tranquillity,  the  scourge  of  war,  and  were  in  fact  only 
happy  when  fighting  and  quarrelling  with  each  other. 
Hitherto  Themis,  the  goddess  of  Justice,  had  been  living 
among  mankind,  but  becoming  disheartened  at  their  evil 
doings,  she  abandoned  the  earth,  and  winged  her  flight 
back  to  heaven.  At  last  the  gods  became  so  tired  of 
their  evil  deeds  and  continual  dissensions,  that  they  re- 
moved them  from  the  face  of  the  earth,  and  sent  them 
down  to  Hades  to  share  the  fate  of  their  predecessors. 

We  now  come  to  the  men  of  the  Iron  Age.  The 
earth,  no  longer  teeming  with  fruitfulness,  only  yielded 
her  increase  after  much  toil  and  labour.  The  goddess 
of  Justice  having  abandoned  mankind,  no  influence 
remained  sufficiently  powerful  to  preserve  them  from 
every  kind  of  wickedness  and  sin.  This  condition  grew 
worse  as  time  went  on,  until  at  last  Zeus  in  his  anger  let 
loose  the  water-courses  from  above,  and  drowned  every 

1  This  age  was  contemporary  with  the  commencement  of  the  dynasty 
of  Zeus. 


24  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

individual  of  this  evil  race,  except  Deucalion  and 
Pyrrha. 

The  theory  of  Hesiod,1  the  oldest  of  all  the  Greek  poets, 
was  that  the  Titan  Prometheus,  the  son  of  lapetus,  had 
formed  man  out  of  clay,  and  that  Athene  had  breathed 
a  soul  into  him.  Full  of  love  for  the  beings  he  had  called 
into  existence,  Prometheus  determined  to  elevate  their 
minds  and  improve  their  condition  in  every  way;  he 
therefore  taught  them  astronomy,  mathematics,  the  alpha- 
bet, how  to  cure  diseases,  and  the  art  of  divination.  He 
created  this  race  in  such  great  numbers  that  the  gods 
began  to  see  the  necessity  of  instituting  certain  fixed 
laws  with  regard  to  the  sacrifices  due  to  them,  and  the 
worship  to  which  they  considered  themselves  entitled 
from  mankind  in  return  for  the  protection  which  they 
accorded  them.  An  assembly  was  therefore  convened  at 
Mecone  in  order  to  settle  these  points.  It  was  decided 
that  Prometheus,  as  the  advocate  of  man,  should  slay  an 
ox,  which  should  be  divided  into  two  equal  parts,  and 
that  the  gods  should  select  one  portion  which  should 
henceforth,  in  all  future  sacrifices,  be  set  apart  for  them. 
Prometheus  so  divided  the  ox  that  one  part  consisted  of 
the  bones  (which  formed  of  course  the  least  valuable  por- 
tion of  the  animal),  artfully  concealed  by  the  white  fat; 
whilst  the  other  contained  all  the  edible  parts,  which  he 
covered,  with  the  skin,  and  on  the  top  of  all  he  laid  the 
stomach, 

Zeus,  pretending  to  be  deceived,  chose  the  heap  of  bones, 
but  he  saw  through  the  stratagem,  and  was  so  angry  at 
the  deception  practised  on  him  by  Prometheus  that  he 
avenged  himself  by  refusing  to  mortals  the  gift  of  fire. 

1  Hesiod  is  said  to  have  lived  850  years  before  the  Christian  era,  con- 
sequently about  -200  years  after  King  David.  He  Jived  in  Boestia, 
where  his  tomb  is  still  shown  at  Orchomenus.  This  ancient  writer  left 
behind  him  two  great  poems,  one  entitled  "The  Works  and  Days,"  in 
which  he  gives  us  some  of  the  earliest  Greek  legends,  and  the  other, 
"The  Theogony,"  containing  the  genealogies  of  the  gods;  but,  unfor- 
tunately, both  these  poems  have  been  so  interpolated  by  the  writers 
of  the  Alexandrian  school  that  they  have  lost  their  value  as  reliable 
pources  of  information  with  regard  to  the  early  beliefs  of  the  Greek 
ration. 


THEORIES   AS   TO  THE   ORIGIN   OF   MAN.  25 

Prometheus,  however,  resolved  to  brave  the  anger  of  the 
great  ruler  of  Olympus,  and  to  obtain  from  heaven  the  vital 
spark  so  necessary  for  the  further  progress  and  comfort  of 
the  human  race.  He  accordingly  contrived  to  steal  some 
sparks  from  the  chariot  of  the  sun,  which  he  conveyed 
to  earth  hidden  in  a  hollow  tube.  Furious  at  being 
again  outwitted,  Zeus  determined  to  be  revenged  first 
on  mankind,  and  then  on  Prometheus.  To  punish  the 
former  he  commanded  Hephaestus  (Vulcan)  to  mould  a 
beautiful  woman  out  of  clay,  and  determined  that  through 
her  instrumentality  trouble  and  misery  should  be  brought 
into  the  world. 

The  gods  were  so  charmed  with  the  graceful  and  artistic 
creation  of  Hephaestus,  that  they  all  determined  to  endow 
her  with  some  special  gift.  Hermes  (Mercury)  bestowed 
on  her  a  smooth  persuasive  tongue,  Aphrodite  gave  her 
beauty  and  the  art  of  pleasing;  the  Graces  made  her 
fascinating,  and  Athene  (Minerva)  gifted  her  with  the 
possession  of  feminine  accomplishments.  She  was  called 
Pandora,  which  means  all-gifted,  having  received  every 
attribute  necessary  to  make  her  charming  and  irresistible. 
Thus  beautifully  formed  and  endowed,  this  exquisite 
creature,  attired  by  the  Graces,  and  crowned  with  flowers 
by  the  Seasons,  was  conducted  to  the  house  of  Epimetheus1 
by  Hermes  the  messenger  of  the  gods.  Now  Epimetheus 
had  been  warned  by  his  brother  not  to  accept  any  gift 
whatever  from  the  gods;  but  he  was  so  fascinated  by  the 
beautiful  being  who  suddenly  appeared  before  him,  that 
he  welcomed  her  to  his  home,  and  made  her  his  wife.  It 
was  not  long,  however,  before  he  had  cause  to  regret  his 
weakness. 

He  had  in  his  possession  a  jar  of  rare  workmanship, 
containing  all  the  blessings  reserved  by  the  gods  for  man- 
kind, which  he  had  been  expressly  forbidden  to  open. 
But  woman's  proverbial  curiosity  could  not  withstand  so 
great  a  temptation,  and  Pandora  determined  to  solve  the 
mystery  at  any  cost.  Watching  her  opportunity  she 
raised  the  lid,  and  immediately  all  the  blessings  which 

1  Epimetheus  signifies  after-thought,  Prometheus  fore-thought. 


26  MYTHS   OF  ANCIENT   GREECE  AND   ROME, 

the  gods  had  thus  reserved  for  mankind  took  wing  and 
flew  away.  But  all  was  not  lost.  Just  as  Hope  (which 
lay  at  the  bottom)  was  about  to  escape,  Pandora  hastily 
closed  the  lid  of  the  jar,  and  thus  preserved  to  man  that 
never-failing  solace  which  helps  him  to  bear  with  courage 
the  many  ills  which  assail  him.1 

Having  punished  mankind,  Zeus  determined  to  exe- 
cute vengeance  on  Prometheus.  He  accordingly  chained 
him  to  a  rock  in  Mount  Caucasus,  and  sent  an  eagle  every 
day  to  gnaw  away  his  liver,  which  grew  again  every  night 
ready  for  fresh  torments.  For  thirty  years  Prometheus 
endured  this  fearful  punishment;  but  at  length  Zeus 
relented,  and  permitted  his  son  Heracles  (Hercules)  to 
kill  the  eagle,  and  the  sufferer  was  released. 


THIRD  DYNASTY— OLYMPIAN  DIVINITIES. 

ZEUS2   (JUPITER). 

Zeus,  the  great  presiding  deity  of  the  universe,  the 
ruler  of  heaven  and  earth,  was  regarded  by  the  Greeks, 
first,  as  the  god  of  all  aerial  phenomena;  secondly,  as 
the  personification  of  the  laws  of  nature;  thirdly,  as  lord 
of  state-life;  and  fourthly,  as  the  father  of  gods  and  men. 

As  the  god  of  aerial  phenomena  he  could,  by  shaking 
his  ffigis,3  produce  storms,  tempests,  and  intense  dark- 
ness. At  his  command  the  mighty  thunder  rolls,  the 
lightning  flashes,  and  the  clouds  open  and  pour  forth 
their  refreshing  streams  to  fructify  the  earth. 

As  the  personification  of  the  operations  of  nature,  he 
represents  those  grand  laws  of  unchanging  and  harmo- 
nious order,  by  which  not  only  the  physical  but  also 

1  There  are  various  versions  of  this  myth.  According  to  some  the  jar 
or  vase  was  full  of  all  "the  ills  which  flesh  is  heir  to." 

J  From  Diaus,  the  sky. 

3  A  sacred  shield  made  for  Zeus  by  Hephaestus,  which  derived  its 
name  from  being  covered  by  the  skin  of  the  goat  Amalthea,  the  word 
£gis  signifying  goafs-skin. 


ZEUS  (JUPITER).  27 

the  moral  world  is  governed.  Hence  he  is  the  god  of 
regulated  time  as  marked  by  the  changing  seasons,  and 
by  the  regular  succession  of  day  and  night,  in  contradis- 
tinction to  his  father  Cronus,  who  represents  time  ab- 
solutely, i.e.  eternity. 

As  the  lord  of  state-life,  he  is  the  founder  of  kingly 
power,  the  upholder  of  all  institutions  connected  with 
the  state,  and  the  special  friend  and  patron  of  princes, 
whom  he  guards  and  assists  with  his  advice  and  counsel. 
He  protects  the  assembly  of  the  people,  and,  in  fact, 
watches  over  the  welfare  of  the  whole  community. 

As  the  father  of  the  gods,  Zeus  sees  that  each  deity 
performs  his  or  her  individual  duty,  punishes  their  mis- 
deeds, settles  their  disputes,  and  acts  towards  them  on 
all  occasions  as  their  all-knowing  counsellor  and  mighty 
friend. 

As  the  father  of  men,  he  takes  a  paternal  interest  in 
the  actions  and  well-being  of  mortals.  He  watches  over 
them  with  tender  solicitude,  rewarding  truth,  charity,  and 
uprightness,  but  severely  punishing  perjury,  cruelty,  and 
want  of  hospitality.  Even  the  poorest  and  most  forlorn 
wanderer  finds  in  him  a  powerful  advocate,  for  he,  by  a 
wise  and  merciful  dispensation,  ordains  that  the  mighty 
ones  of  the  earth  should  succour  their  distressed  and 
needy  brethren. 

The  Greeks  believed  that  the  home  of  this  their 
mighty  and  all-powerful  deity  was  on  the  top  of  Mount 
Olympus,  that  high  and  lofty  mountain  between  Thessaly 
and  Macedon,  whose  summit,  wrapt  in  clouds  and  mist, 
was  hidden  from  mortal  view.  It  was  supposed  that 
this  mysterious  region,  which  even  a  bird  could  not 
reach,  extended  beyond  the  clouds  right  into  Aether,  the 
realm  of  the  immortal  gods.  The  poets  describe  this 
ethereal  atmosphere  as  bright,  glistening,  and  refreshing, 
exercising  a  peculiar,  gladdening  influence  over  the  minds 
and  hearts  of  those  privileged  beings  permitted  to  share 
its  delights.  Here  youth  never  ages,  and  the  passing 
years  leave  no  traces  on  its  favoured  inhabitants.  On 
the  cloud-capped  summit  of  Olympus  was  the  palace  of 


MYTHS   OF  ANCIENT   GREECE  AND   ROME. 


Zeus  and  Hera,  of  burnished  gold,  chased  silver,  and 
gleaming  ivory.  Lower  down  were  the  homes  of  the 
other  gods,  which,  though  less  commanding  in  position 
and  size,  were  yet  similar  to  that  of  Zeus  in  design  and 
workmanship,  all  being  the  work  of  the  divine  artist 
Hephaestus.  Below  these  were  other  palaces  of  silver, 
ebony,  ivory,  or  burnished  brass,  where  the  Heroes,  or 
Demi-gods,  resided. 

As  the  worship  of  Zeus  formed  so  important  a  feature 
in  the  religion  of  the  Greeks,  his  statues  were  necessarily 
both  numerous  and  magnificent.  He  is  usually  repre- 
sented as  a  man  of  noble  and  imposing  mien,  his  coun- 
tenance expressing  all  the  lofty  majesty  of  the  omnipotent 
ruler  of  the  universe,  combined 
with  the  gracious,  yet  serious, 
benignity  of  the  father  and 
friend  of  mankind.  He  may 
be  recognized  by  his  rich  flow- 
ing beard,  and  the  thick 
masses  of  hair,  which  rise 
straight  from  the  high  and  in- 
tellectual forehead  and  fall  to 
his  shoulders  in  clustering 
locks.  The  nose  is  large  and 
finely  formed,  and  the  slightly- 
opened  lips  impart  an  air  of 
sympathetic  kindliness  which 
invites  confidence.  He  is 
always  accompanied  by  an 
eagle,  which  either  surmounts 
his  sceptre,  or  sits  at  his  feet; 
he  generally  bears  in  his  up- 
lifted hand  a  sheaf  of  thunder-bolts,  just  ready  to  be 
hurled,  whilst  in  the  other  he  holds  the  lightning.  The 
head  is  frequently  encircled  with  a  wreath  of  oak-leaves. 
The  most  celebrated  statue  t>f  the  Olympian  Zeus  was 
that  by  the  famous  Athenian  sculptor  Phidias,  which  was 
forty  feet  high,  and  stood  in  the  temple  of  Zeus  at 
Olympia.  It  was  formed  of  ivory  and  gold,  and  was 


m 

> '.-.£*.•,  ~  ---> 


ZEUS  (JUPITER).  29 

such  a  masterpiece  of  art,  that  it  was  reckoned  among  the 
seven  wonders  of  the  world.  It  represented  the  god, 
seated  on  a  throne,  holding  in  his  right  hand  a  life-sized 
image  of  Nike  (the  goddess  of  Victory),  and  in  his  left  a 
royal  sceptre,  surmounted  by  an  eagle.  It  is  said  that  the 
great  sculptor  had  concentrated  all  the  marvellous  powers 
of  his  genius  on  this  sublime  conception,  and  earnestly  en- 
treated Zeus  to  give  him  a  decided  proof  that  his  labours 
were  approved.  An  answer  to  his  prayer  came  through  the 
open  roof  of  the  temple  in  the  shape  of  a  flash  of  lightning, 
which  Phidias  interpreted  as  a  sign  that  the  god  of  heaven 
was  pleased  with  his  work. 

Zeus  was  first  worshipped  at  Dodona  in  Epirus,  where, 
at  the  foot  of  Mount  Tomarus,  on  the  woody  shore  of 
Lake  Joanina,  was  his  famous  oracle,  the  most  ancient  in 
Greece.  Here  the  voice  of  the  eternal  and  invisible  god 
was  supposed  to  be  heard  in  the  rustling  leaves  of  a  giant 
oak,  announcing  to  mankind  the  will  of  heaven  and  the 
destiny  of  mortals;  these  revelations  being  interpreted  to 
the  people  by  the  priests  of  Zeus,  who  were  called  Selli. 
Recent  excavations  which  have  been  made  at  this  spot 
have  brought  to  light  the  ruins  of  the  ancient  temple  of 
Zeus,  and  also,  among  other  interesting  relics,  some  plates 
of  lead,  on  which  are  engraved  inquiries  which  were  evi- 
dently made  by  certain  individuals  who  consulted  the 
oracle.  These  little  leaden  plates  speak  to  us,  as  it  were, 
in  a  curiously  homely  manner  of  a  by-gone  time  in  the 
buried  past.  One  person  inquires  what  god  he  should 
apply  to  for  health  and  fortune;  another  asks  for  advice 
concerning  his  child;  and  a  third,  evidently  a  shepherd, 
promises  a  gift  to  the  oracle  should  a  speculation  in  sheep 
turn  out  successfully.  Had  these  little  memorials  been  of 
gold  instead  of  lead,  they  would  doubtless  have  shared  the 
fate  of  the  numerous  treasures  which  adorned  this  and 
ether  temples,  in  the  universal  pillage  which  took  place 
when  Greece  fell  into  the  hands  of  barbarians. 

Though  Dodona  was  the  most  ancient  of  his  shrines, 
the  great  national  seat  of  the  worship  of  Zeus  was  at 
Olympia  in  Elis,  where  there  was  a  magnificent  temple 


30  MYTHS  OF  ANCIENT   GREECE  AND   ROME. 

dedicated  to  him,  containing  the  famous  colossal  statue 
by  Phidias  above  described.  Crowds  of  devout  worship- 
pers flocked  to  this  world-renowned  fane  from  all  parts  of 
Greece,  not  only  to  pay  homage  to  their  supreme  deity, 
but  also  to  join  in  the  celebrated  games  which  were  held 
there  at  intervals  of  four  years.  The  Olympic  games 
were  such  a  thoroughly  national  institution,  that  even 
Greeks  who  had  left  their  native  country  made  a  point 
of  returning  on  these  occasions,  if  possible,  in  order  to 
contend  with  their  fellow-countrymen  in  the  various 
athletic  sports  which  took  place  at  these  festivals. 

It  will  be  seen  on  reflection  that  in  a  country  like 
Greece,  which  contained  so  many  petty  states,  often  at 
variance  with  each  other,  these  national  gatherings  must 
have  been  most  valuable  as  a  means  of  uniting  the  Greeks 
in  one  great  bond  of  brotherhood.  On  these  festive 
occasions  the  whole  nation  met  together,  forgetting  for 
the  moment  all  past  differences,  and  uniting  in  the 
enjoyment  of  the  same  festivities. 

It  will  doubtless  have  been  remarked  that  in  the 
representations  of  Zeus  he  is  always  accompanied  by  an 
eagle.  This  royal  bird  was  sacred  to  him,  probably  from 
the  fact  of  its  being  the  only  creature  capable  of  gazing 
at  the  sun  without  being  dazzled,  which  may  have  sug- 
gested the  idea  that  it  was  able  to  contemplate  the 
splendour  of  divine  majesty  unshrinkingly. 

The  oak-tree,  and  also  the  summits  of  mountains,  were 
sacred  to  Zeus.  His  sacrifices  consisted  of  white  bulls, 
cows,  and  goats. 

Zeus  had  seven  immortal  wives,  whose  names  were 
Metis,  Themis,  Eurynome,  Demeter,  Mnemosyne,  Leto, 
and  Hera. 

METIS,  his  first  wife,  was  one  of  the  Oceanides  or  sea 
nymphs.  She  was  the  personification  of  prudence  and 
wisdom,  a  convincing  proof  of  which  she  displayed 
in  her  successful  administration  of  the  potion  which 
caused  Cronus  to  yield  up  his  children.  She  was  en- 
dowed with  the  gift  of  prophecy,  and  foretold  to  Zeus 
that  one  of  their  children  would  gain  ascendency  over 


ZEUS  (JUPITER).  31 

him.  In  order,  therefore,  to  avert  the  possibility  of  the 
prediction  being  fulfilled  he  swallowed  her  before  any 
children  were  born  to  them.  Feeling  afterwards  violent 
pains  in  his  head,  he  sent  for  Hephaestus,  and  ordered 
him  to  open  it  with  an  axe.  His  command  was  obeyed, 
and  out  sprang,  with  a  loud  and  martial  shout,  a  beautiful 
being,  clad  in  armour  from  head  to  foot.  This  was  Athene 
(Minerva),  goddess  of  Armed  Resistance  and  Wisdom. 

THEMIS  was  the  goddess  of  Justice,  Law,  and  Order. 

EURYNOME  was  one  of  the  Oceanides,  and  the  mother 
of  the  Charites  or  Graces. 

DEMETER,1  the  daughter  of  Cronus  and  Ehea,  was  the 
goddess  of  Agriculture. 

MNEMOSYNE,  the  daughter  of  Uranus  and  Ga?a,  was 
the  goddess  of  Memory  and  the  mother  of  the  nine 
Muses. 

LETO  (Latona)  was  the  daughter  of  Coeus  and  Phoebe. 
She  was  gifted  with  wonderful  beauty,  and  was  tenderly 
loved  by  Zeus,  but  her  lot  was  far  from  being  a  happy 
one,  for  Hera,  being  extremely  jealous  of  her,  persecuted 
her  with  inveterate  cruelty,  and  sent  the  dreadful  serpent 
Python2  to  terrify  and  torment  her  wherever  she  went 
But  Zeus,  who  had  observed  with  the  deepest  compassion 
her  weary  wanderings  and  agonized  fears,  resolved  to 
create  for  her  some  place  of  refuge,  however  humble, 
where  she  might  feel  herself  safe  from  the  venomous 
attacks  of  the  serpent.  He  therefore  brought  her  to 
Delos,  a  floating  island  in  the  ^Egean  Sea,  which  he 
made  stationary  by  attaching  it  with  chains  of  adamant 
to  the  bottom  of  the  sea.  Here  she  gave  birth  to  her 
twin-children,  Apollo  and  Artemis  (Diana),  two  of  the 
most  beautiful  of  the  immortals. 

According  to  some  versions  of  the  story  of  Leto,  Zeus 
transformed  her  into  a  quail,  in  order  that  she  might 
thus  elude  the  vigilance  of  Hera,  and  she  is  said  to  have 

1  See  Demeter. 

3  This  frightful  monster  had  sprung  from  the  slimy  and  stagnant 
waters  which  remained  on  the  surface  of  the  earth  after  the  deluge  of 
Deucalion, 


32  MYTHS   OF  ANCIENT   GREECE   AND   ROME. 

resumed  her  true  form  when  she  arrived  at  the  island  of 
Delos. 

HERA,  being  the  principal  wife  of  Zeus  and  queen 
of  heaven,  a  detailed  account  will  be  given  of  her  in  a 
special  chapter. 

In  the  union  of  Zeus  with  most  of  his  immortal  wives 
we  shall  find  that  an  allegorical  meaning  is  conveyed.  His 
marriage  with  Metis,  who  is  said  to  have  surpassed  both 
gods  and  men  in  knowledge,  represents  supreme  power 
allied  to  wisdom  and  prudence.  His  union  with  Themis 
typifies  the  bond  which  exists  between  divine  majesty 
and  justice,  law,  and  order.  Eurynome,  as  the  mother 
of  the  Charites  or  Graces,  supplied  the  refining  and  har- 
monizing influences  of  grace  and  beauty,  whilst  the 
marriage  of  Zeus  with  Mnemosyne  typifies  the  union  of 
genius  with  memory. 

In  addition  to  the  seven  immortal  wives  of  Zeus,  he 
was  also  allied  to  a  number  of  mortal  maidens  whom  he 
visited  under  various  disguises,  as  it  was  supposed  that 
if  he  revealed  himself  in  his  true  form  as  king  of  heaven 
the  splendour  of  his  glory  would  cause  instant  destruc- 
tion to  mortals.  The  mortal  consorts  of  Zeus  have  been 
such  a  favourite  theme  with  poets,  painters,  and  sculp- 
tors, that  it  is  necessary  to  give  some  account  of  their 
individual  history.  Those  best  known  are  Antiope,  Leda, 
Europa,  Callisto,  Alcmene,  Semele,  lo,  and  Danae. 

ANTIOPE,  to  whom  Zeus  appeared  under  the  form  of  a 
satyr,  was  the  daughter  of  Xicteus,  king  of  Thebes.  To 
escape  the  anger  of  her  father  she  fled  to  Sicyon,  where 
king  Epopeus,  enraptured  with  her  wonderful  beauty, 
made  her  his  wife  without  asking  her  father's  consent. 
This  so  enraged  Xicteus  that  he  declared  war  against 
Epopeus,  in  order  to  compel  him  to  restore  Antiope.  At 
his  death,  which  took  place  before  he  could  succeed  in 
his  purpose,  Xicteus  left  his  kingdom  to  his  brother 
Lycus,  commanding  him,  at  the  same  time,  to  carry  on 
the  war,  and  execute  his  vengeance.  Lycus  invaded 
Sicyon,  defeated  and  killed  Epopeus,  and  brought  back 


ZEUS  (JUPITER).  33 

Antiope  as  a  prisoner.  On  the  way  to  Thebes  she  gave 
birth  to  her  twin-sons,  Amphion  and  Zethus,  who,  by  the 
orders  of  Lycus,  were  at  once  exposed  on  Mount  Cith- 
aeron,  and  would  have  perished  but  for  the  kindness  of 
a  shepherd,  who  took  pity  on  them  and  preserved  their 
lives.  Antiope  was,  for  many  years,  held  captive  by  her 
uncle  Lycus,  and  compelled  to  suffer  the  utmost  cruelty 
at  the  hands  of  his  wife  Dirce.  But  one  day  her  bonds 
were  miraculously  loosened,  and  she  flew  for  shelter  and 
protection  to  the  humble  dwelling  of  her  sons  on  Mount 
Cithaeron.  During  the  long  period  of  their  mother's 
captivity  the  babes  had  grown  into  sturdy  youths,  and, 
as  they  listened  angrily  to  the  story  of  her  wrongs,  they 
became  all  impatience  to  avenge  them.  Setting  off  at 
once  to  Thebes  they  succeeded  in  possessing  themselves 
of  the  town,  and  after  slaying  the  cruel  Lycus  they 
bound  Dirce  by  the  hair  to  the  horns  of  a  wild  bull, 
which  dragged  her  hither  and  thither  until  she  expired. 
Her  mangled  body  was  cast  into  the  fount  near  Thebes, 
Avhich  still  bears  her  name.  Amphion  became  king  of 
Thebes  in  his  uncle's  stead.  He  was  a  friend  of  the 
Muses,  and  devoted  to  music  and  poetry.  His  brother, 
Zethus,  was  famous  for  his  skill  in  archery,  and  was 
passionately  fond  of  the  chase.  It  is  said  that  when 
Amphion  wished  to  inclose  the  town  of  Thebes  with 
walls  and  towers,  he  had  but  to  play  a  sweet  melody  on 
the  lyre,  given  to  him  by  Hermes,  and  the  huge  stones 
began  to  move,  and  obediently  fitted  themselves  together. 

The  punishment  of  Dirce  at  the  hands  of  Amphion 
and  Zethus  forms  the  subject  of  the  world-renowned 
marble  group  in  the  museum  at  Naples,  known  by  the 
name  of  the  Farnese  Bull. 

In  sculpture  Amphion  is  always  represented  with  a 
lyre;  Zethus  with  a  club. 

LED  A,  whose  affections  Zeus  won  under  the  form  of  a 
swan,  was  the  daughter  of  Thestius,  king  of  ^Etolia. 
Her  twin-sons,  Castor  and  (Poly deuces  or)  Pollux,1  were 

1  Castor  and  Pollux  were  known  by  the  name  of  the  Dioscuri,  from 
diot,  gods,  and  htroi,  youths. 

(781  C 


34  MYTHS   OF  ANCIENT   GREECE   AND   ROM!,. 

renowned  for  their  tender  attachment  to  each  other. 
They  were  also  famous  for  their  physical  accomplish- 
ments, Castor  being  the  most  expert  charioteer  of  his 
day,  and  Pollux  the  first  of  pugilists;  Their  names  ap- 
pear both  among  the  hunters  of  the  Calydonian  boar- 
hunt  and  the  heroes  of  the  Argonautic  expedition.  The 
brothers  became  attached  to  the  daughters  of  Leucippus, 
prince  of  the  Messenians,  who  had  been  betrothed  by 
their  father  to  Idas  and  Lynceus,  sons  of  Aphareus. 
Having  persuaded  Leucippus  to  break  his  promise,  the 
twins  carried  off  the  maidens  as  their  brides.  Idas  and 
Lynceus,  naturally  furious  at  this  proceeding,  challenged 
the  Dioscuri  to  mortal  combat,  in  which  Castor  perished 
by  the  hand  of  Idas,  and  Lynceus  by  that  of  Pollux. 
Zeus  wished  to  confer  the  gift  of  immortality  upon  Pollux, 
but  he  refused  to  accept  it  unless  allowed  to  share  it  with 
Castor.  Zeus  gave  the  desired  permission,  and  the  faith- 
ful brothers  were  both  allowed  to  live,  but  only  on 
alternate  days.  The  Dioscuri  received  divine  honours 
throughout  Greece,  and  were  worshipped  with  special 
reverence  at  Sparta. 

EUROPA  was  the  beautiful  daughter  of  Agenor,  king 
of  Phoenicia.  She  was  one  day  gathering  flowers  with 
her  companions  in  a  meadow  near  the  sea-shore,  when 
Zeus,  charmed  with  her  great  beauty,  and  wishing  to 
win  her  love,  transformed  himself  into  a  beautiful  white 
bull,  and  trotted  quietly  up  to  the  princess,  so  as  not  to 
alarm  her.  Surprised  at  the  gentleness  of  the  animal,  and 
admiring  its  beauty,  as  it  lay  placidly  on  the  grass,  she 
caressed  it,  crowned  it  with  flowers,  and,  at  last,  playfully 
seated  herself  on  its  back  Hardly  had  she  done  so 
than  the  disguised  god  bounded  away  with  his  lovely 
burden,  and  swam  across  the  sea  with  her  to  the  island 
of  Crete. 

Europa  was  the  mother  of  Minos,  Aeacus,  and  Khada- 
manthus.  Minos,  who  became  king  of  Crete,  was  cele- 
brated for  his  justice  and  moderation,  and  after  death  he 
was  created  one  of  the  judges  of  the  lower  world,  which 
office  he  held  in  conjunction  with  his  brothers. 


ZEUS  (JUPITER).  35 

CALLISTO,  the  daughter  of  Lycaon,  king  of  Arcadia, 
was  a  huntress  in  the  train  of  Artemis,  devoted  to  the 
pleasures  of  the  chase,  who  had  made  a  vow  never  to 
marry;  but  Zeus,  under  the  form  of  the  huntress-goddess, 
succeeded  in  obtaining  her  affections.  Hera,  being  ex- 
tremely jealous  of  her,  changed  her  into  a  bear,  and  caused 
Artemis  (who  failed  to  recognize  her  attendant  under  this 
form)  to  hunt  her  in  the  chase,  and  put  an  end  to  her 
existence.  After  her  death  she  was  placed  by  Zeus  among 
the  stars  as  a  constellation,  under  the  name  of  Arctos,  or 
the  bear. 

ALCMENE,  the  daughter  of  Electryon,  king  of  Mycenae, 
was  betrothed  to  her  cousin  Amphytrion;  but,  during  his 
absence  on  a  perilous  undertaking,  Zeus  assumed  his  form, 
and  obtained  her  affections.  Heracles  (whose  world- 
renowned  exploits  will  be  related  among  the  legends)  was 
the  son  of  Alcmene  and  Zeus. 

SEMELE,  a  beautiful  princess,  the  daughter  of  Cadmus, 
king  of  Phoenicia,  was  greatly  beloved  by  Zeus.  Like 
the  unfortunate  Callisto,  she  was  hated  by  Hera  with 
jealous  malignity,  and  the  haughty  queen  of  heaven 
determined  to  effect  her  destruction.  Disguising  herself, 
therefore,  as  Berce,  Semele's  faithful  old  nurse,  she  art- 
fully persuaded  her  to  insist  upon  Zeus  visiting  her,  as 
he  appeared  to  Hera,  in  all  his  power  and  glory,  well 
knowing  that  this  would  cause  her  instant  death.  Semele, 
suspecting  no  treachery,  followed  the  advice  of  her  sup- 
posed nurse;  and  the  next  time  Zeus  came  to  her,  she 
earnestly  entreated  him  to  grant  the  favour  she  was 
about  to  ask  Zeus  swore  by  the  Styx  (which  was  to  the 
gods  an  irrevocable  oath)  to  accede  to  her  request  what- 
soever it  might  be.  Semele,  therefore,  secure  of  gaining 
her  petition,  begged  of  Zeus  to  appear  to  her  in  all  the 
glory  of  his  divine  power  and  majesty.  As  he  had  sworn 
to  grant  whatever  she  asked  of  him,  he  was  compelled  to 
comply  with  her  wish;  he  therefore  revealed  himself  as 
the  mighty  lord  of  the  universe,  accompanied  by  thunder 
and  lightning,  and  she  was  instantly  consumed  in  the 


36  MYTHS   OF  ANCIENT   GREECE   AND   ROME. 

IO,  daughter  of  Inachus,  king  of  Argos,  was  a  prnstess 
of  Hera.  She  was  very  beautiful,  and  Zeus,  who  was  much 
attached  to  her,  transformed  her  into  a  white  cow,  in  order 
to  defeat  the  jealous  intrigues  of  Hera,  who,  however,  was 
not  to  be  deceived.  Aware  of  the  stratagem,  she  con- 
trived to  obtain  the  animal  from  Zeus,  and  placed  her 
under  the  watchful  care  of  a  man  called  Argus-Panoptes, 
who  fastened  her  to  an  olive-tree  in  the  grove  of  Hera. 
He  had  a  hundred  eyes,  of  which,  when  asleep,  he  never 
closed  more  than  two  at  a  time;  being  thus  always  on 
the  watch,  Hera  found  him  extremely  useful  in  keeping 
guard  over  lo.  Hermes,  however,  by  the  command  of 
Zeus,  succeeded  in  putting  all  his  eyes  to  sleep  with  the 
sound  of  his  magic  lyre,  and  then,  taking  advantage  of 
his  helpless  condition,  slew  him.  The  story  goes,  that  in 
commemoration  of  the  services  which  Argus  had  rendered 
her,  Hera  placed  his  eyes  on  the  tail  of  a  peacock,  as  a 
lasting  memorial  of  her  gratitude.  Ever  fertile  in  resource, 
Hera  now  sent  a  gadfly  to  worry  and  torment  the  unfor- 
tunate lo  incessantly,  and  she  wandered  all  over  the  world 
in  hopes  of  escaping  from  her  tormentor.  At  length  she 
reached  Egypt,  where  she  found  rest  and  freedom  from 
the  persecutions  of  her  enemy.  On  the  banks  of  the  Nile 
she  resumed  her  original  form  and  gave  birth  to  a  son 
called  Epaphus,  who  afterwards  became  king  of  Egypt, 
and  built  the  famous  city  of  Memphis. 

DANAE.— Zeus  appeared  to  Danae  under  the  form  of  a 
shower  of  gold.  (Further  details  concerning  her  will  be 
found  in  the  legend  of  Perseus.) 

The  Greeks  supposed  that  the  divine  ruler  of  the 
Universe  occasionally  assumed  a  human  form,  and  de- 
scended from  his  celestial  abode,  in  order  to  visit  man- 
kind and  observe  their  proceedings,  his  aim  being 
generally  either  to  punish  the  guilty,  or  to  reward  the 
deserving. 

On  one  occasion  Zeus,  accompanied  by  Hermes,  made 
a  journey  through  Phrygia,  seeking  hospitality  and  shelter 
wherever  they  went  But  nowhere  did  they  receive  a 


ZEUS  (JUPITER).  37 

kindly  welcome  till  they  came  to  the  humble  cottage  of 
an  old  man  and  his  wife  called  Philemon  and  Baucis, 
who  entertained  them  with  the  greatest  kindness,  setting 
before  them  what  frugal  fare  their  humble  means  per- 
mitted, and  bidding  them  welcome  with  unaffected 
cordiality.  Observing  in  the  course  of  their  simple 
repast  that  the  wine  bowl  was  miraculously  replenished, 
the  aged  couple  became  convinced  of  the  divine  nature  of 
their  guests.  The  gods  now  informed  them  that  on 
account  of  its  wickedness  their  native  place  was  doomed 
to  destruction,  and  told  them  to  climb  the  neighbouring 
hill  with  them,  which  overlooked  the  village  where  they 
dwelt.  What  was  their  dismay  on  beholding  at  their  feet, 
in  place  of  the  spot  where  they  had  passed  so  many  happy 
years  together,  nothing  but  a  watery  plain,  the  only  house 
to  be  seen  being  their  own  little  cottage,  which  suddenly 
changed  itself  into  a  temple  before  their  eyes.  Zeus  now 
asked  the  worthy  pair  to  name  any  wish  they  particularly 
desired  and  it  should  be  granted.  They  accordingly  begged 
that  they  might  serve  the  gods  in  the  temple  below,  and 
end  life  together. 

Their  wish  was  granted,  for,  after  spending  the  re- 
mainder of  their  lives  in  the  worship  of  the  gods,  they 
both  died  at  the  same  instant,  and  were  transformed  by 
Zeus  into  trees,  remaining  for  ever  side  by  side. 

Upon  another  occasion  Zeus,  wishing  to  ascertain  for 
himself  the  truth  of  the  reports  concerning  the  atrocious 
wickedness  of  mankind,  made  a  journey  through  Arcadia. 
Being  recognized  by  the  Arcadians  as  king  of  heaven, 
he  was  received  by  them  with  becoming  respect  and 
veneration;  but  Lycaon,  their  king,  who  had  rendered 
himself  infamous  by  the  gross  impiety  of  himself  and  his 
sons,  doubted  the  divinity  of  Zeus,  ridiculed  his  people 
for  being  so  easily  duped,  and,  according  to  his  custom 
of  killing  all  strangers  who  ventured  to  trust  his  hospi- 
tality, resolved  to  murder  him.  Before  executing  this 
wicked  design,  however,  he  decided  to  put  Zeus  to  the 
test,  and  having  killed  a  boy  for  the  purpose,  placed  be- 
fore hi  MI  a  dish  containing  human  flesh.  But  Zeus  was 


38  MYTHS   OF   ANCIENT   GREECE   AND   ROME. 

not  to  be  deceived.  He  beheld  the  revolting  dish  with 
horror  and  loathing,  and  angrily  upsetting  the  table  upon 
which  it  was  placed,  turned  Lycaon  into  a  wolf,  and  de- 
stroyed all  his  fifty  sons  by  lightning,  except  Jsyctimus, 
who  was  saved  by  the  intervention  of  Gaea. 

JUPITER 

The  Roman  Jupiter,  who  is  so  frequently  confounded 
with  the  Greek  Zeus,  is  identical  with  him  only  as  being 
the  head  of  the  Olympic  gods,  and  the  presiding  deity 
over  Life,  Light,  and  Aerial  Phenomena.  Jupiter  is  lord 
of  life  in  its  widest  and  most  comprehensive  significa- 
tion, having  absolute  power  over  life  and  death,  in  which 
respect  he  differed  from  the  Greek  Zeus,  who  was  to  a 
certain  extent  controlled  by  the  all-potent  sway  of  the 
Moirae  or  Fates.  Zeus,  as  we  have  seen,  often  conde- 
scends to  visit  mankind,  either  as  a  mortal,  or  under 
various  disguises,  whereas  Jupiter  always  remains  essen- 
tially the  supreme  god  of  heaven,  and  never  appears 
upon  earth. 

The  most  celebrated  temple  of  Jupiter  was  that  on  the 
Capitoline  Hill  in  the  city  of  Rome,  where  he  was  wor- 
shipped under  the  names  of  Jupiter-Optimus-Maximus, 
Capitolinus,  and  Tarpeius. 

The  Romans  represented  him  seated  on  a  throne  of 
ivory,  holding  in  his  right  hand  a  sheaf  of  thunderbolts, 
and  in  his  left  a  sceptre,  whilst  an  eagle  stands  beside 
his  throne. 

HERA  (JCNO). 

Hera,  the  eldest  daughter  of  Cronus  and  Rhea,  was 
born  at  Samos,  or,  according  to  some  accounts,  at  Argos, 
and  was  reared  by  the  sea-divinities  Oceanus  and  Tethys, 
who  were  models  of  conjugal  fidelity.1  She  was  the  prin- 

1  The  ancient  Greeks  attributed  much  of  the  subsequent  character  of 
an  individual  to  early  influences ;  hence  Hera,  the  future  queen  and 
mistress  of  heaven,  is  represented  as  being  brought  up  in  a  domes- 
ticated and  orderly  household,  where  home  virtues  are  carefully 
inculcated. 


HERA  (JUNO).  39 

cipal  wife  of  Zeus,  and,  as  «queen  of  heaven,  participated 
in  the  honours  paid  to  him,  but  her  dominion  only  ex- 
tended over  the  air  (the  lower  aerial  regions).  Hera 
appears  to  be  the  sublime  embodiment  of  strict  matronly 
virtue,  and  is  on  that  account  the  protectress  of  purity 
and  married  women.  Faultless  herself  in  her  fidelity 
as  a  wife,  she  is  essentially  the  type  of  the  sanctity  of 
the  marriage  tie,  and  holds  in  abhorrence  any  violation 
of  its  obligations.  So  strongly  was  she  imbued  with 
this  hatred  of  any  immorality,  that,  finding  herself  so 
often  called  upon  to  punish  the  failings  of  both  gods 
and  men  in  this  respect,  she  became  jealous,  harsh,  and 
vindictive.  Her  exalted  position  as  the  wife  of  the 
supreme  deity,  combined  with  her  extreme  beauty,  caused 
her  to  become  exceedingly  vain,  and  she  consequently 
resented  with  great  severity  any  infringement  on  her 
rights  as  queen  of  heaven,  or  any  apparent  slight  on  her 
personal  appearance. 

The  following  story  will  signally  illustrate  how  ready 
she  was  to  resent  any  slight  offered  to  her. 

At  the  marriage  of  the  sea-nymph  Thetis  with  a  mortal 
called  Peleus,  all  the  gods  and  goddesses  were  present, 
except  Eris  (the  goddess  of  Discord).  Indignant  at  not 
being  invited,  she  determined  to  cause  dissension  in  the 
assembly,  and  for  this  purpose  threw  into  the  midst  of 
the  guests  a  golden  apple  with  the  inscription  on  it  "For 
the  Fairest."  Now,  as  all  the  goddesses  were  extremely 
beautiful,  each  claimed  the  apple;  but  at  length,  the  rest 
having  relinquished  their  pretensions,  the  number  of 
candidates  was  reduced  to  three,  Hera,  Athene,  and 
Aphrodite,  who  agreed  to  appeal  to  Paris  for  a  settlement 
of  this  delicate  question,  he  being  noted  for  the  wisdom 
he  had  displayed  in  his  judgment  upon  several  occa- 
sions. Paris  was  the  son  of  Priam,  king  of  Troy,  who, 
ignorant  of  his  noble  birth,  was  at  this  time  feeding  his 
flocks  on  Mount  Ida,  in  Phrygia.  Hermes,  as  mes- 
senger of  the  gods,  conducted  the  three  rival  beauties 
to  the  young  shepherd,  and  with  breathless  anxiety  they 
awaited  his  decision.  Each  fair  candidate  endeavoured 


40  MYTHS  OF  ANCIENT   GREECE  AND   ROME. 

to  secure  his  favour  by  the  most  tempting  offers.  Hera 
promised  him  extensive  dominions;  Athene,  martial  fame 
and  glory;  and  Aphrodite,  the  loveliest  woman  in  the 
world.  But  whether  he  really  considered  Aphrodite  the 
fairest  of  the  three,  or  preferred  a  beautiful  wife  to 
fame  and  power,  we  cannot  tell;  all  we  know  is  that  to 
her  he  awarded  the  golden  apple,  and  she  became  ever 
after  universally  acknowledged  as  the  goddess  of  beauty. 
Hera,  having  fully  expected  that  Paris  would  give  her  the 
preference,  was  so  indignant  that  she  never  forgave  him, 
and  not  only  persecuted  him,  but  all  the  family  of  Priam, 
whose  dreadful  sufferings  and  misfortunes  during  the 
Trojan  war  were  attributed  to  her  influence.  In  fact, 
she  carried  her  animosity  to  such  an  extent  that  it  was 
often  the  cause  of  domestic  disagreements  between  her- 
self and  Zeus,  who  espoused  the  cause  of  the  Trojans. 

Among  the  many  stories  of  these  frequent  quarrels  there 
is  one  connected  with  Heracles,  the  favourite  son  of  Zeus, 
which  is  as  follows : — Hera  having  raised  a  storm  at  sea 
in  order  to  drive  him  out  of  his  course,  Zeus  became  so 
angry  that  he  hung  her  in  the  clouds  by  a  golden  chain, 
and  attached  heavy  anvils  to  her  feet.  Her  son  Hephsestus 
tried  to  release  his  mother  from  her  humiliating  position, 
for  which  Zeus  threw  him  out  of  heaven,  and  his  leg  was 
broken  by  the  fall. 

Hera,  being  deeply  offended  with  Zeus,  determined  to 
separate  herself  from  him  for  ever,  and  she  accordingly 
left  him  and  took  up  her  abode  in  Euboea.  Surprised  and 
grieved  at  this  unlooked-for  desertion,  Zeus  resolved  to 
leave  no  means  untried  to  win  her  back  agaia  In  this 
emergency  he  consulted  Cithaeron,  king  of  Platea,  who 
was  famed  for  his  great  wisdom  and  subtlety.  Cithaeron 
advised  him  to  dress  up  an  image  in  bridal  attire  and 
place  it  in  a  chariot,  announcing  that  this  was  Platea,  his 
future  wife.  The  artifice  succeeded.  Hera,  incensed  at 
the  idea  of  a  rival,  flew  to  meet  the  procession  in  great 
anger,  and  seizing  the  supposed  bride,  she  furiously 
attacked  her  and  dragged  off  her  nuptial  attire.  Her 
delight  on  discovering  the  deception  was  so  great  that  a 


HKRA  (JUNO). 


41 


reconciliation  took  place,  and,  committing  the  image  to 
the  flames,  with  joyful  laughter  she  seated  herself  in  its 
place  and  returned  to  Olympus. 

Hera  was  the  mother  of  Ares  (Mars),  Hephaestus,  Hebe, 
and  Eileithyia.  Ares  was  the  god  of  War;  Hephaestus, 
of  Fire;  Hebe,  of  Youth;  and  Eileithyia  presided  over  the 
birth  of  mortals. 

Hera  dearly  loved  Greece,  and  indeed  always  watched 
over  and  protected  Greek  interests,  her  beloved  and 
favourite  cities  being  Argos,  Samos,  Sparta,  and  Mycenae. 
Her  principal  temples  were  at  Argos  and  Samos. 
From  a  remote  period  she  was  greatly  venerated  at 
Olympia,  and  her  temple  there,  which  stood  in  the  Altis 
or  sacred  grove,  was  five  hundred  years  older  than  that 
of  Zeus  on  the  same  spot.  Some  interesting  excavations 
which  are  now  going  on  there  have  brought  to  light 
the  remains  of  the  ancient  edifice,  wh'ich  contains  among 
other  treasures  of  antiquity 
several  beautiful  statues, 
the  work  of  the  famous 
sculptors  of  ancient  Greece. 
At  first  this  temple  was 
built  of  wood,  then  of  stone, 
and  the  one  lately  dis- 
covered was  formed  of  con- 
glomerate of  shells. 

In  the  Altis  races  were 
run  by  young  maidens  in 
honour  of  Hera,  and  the 
fleetest  of  foot  received  in 


token  of  her  victory  an  olive- 
wreath  and  a  piece  of  the 
flesh  of  the  sacrifices.  These 
races,  like  the  Olympic 
Games,  were  celebrated  at 
intervals  of  four  years,  and 
were  called  Herae.  A  beau- 
tiful robe,  woven  by  sixteen  women  chosen  from  the  six- 
teen cities  of  Elis,  was  always  ottered  to  Hera  on  these 


42  MYTHS   OF  ASC1KXT   GREECE   AM>   ROME. 

occasions,  and  choral  songs  and  sacred  dances  formed 
part  of  the  ceremonies. 

Hera  is  usually  represented  seated  on  a  throne,  holding 
a  pomegranate  in  one  hand  and  a  sctfptre  surmounted 
by  a  cuckoo  in  the  other.  She  appears  as  a  calm,  dignified 
matron  of  majestic  beauty,  robed  in  a  tunic  and  mantle, 
her  forehead  is  broad  and  intellectual,  her  eyes  large  and 
fully  opened,  and  her  arms  dazzlingly  white  and  finely 
moulded. 

The  finest  statue  of  this  divinity  was  that  by  Polycletus 
at  Argos. 

Her  attributes  are  the  diadem,  veil,  sceptre,  and  pea- 
cock 

The  first  day  of  every  month  a  ewe-lamb  and  sow 
were  sacrificed  to  Hera.  The  hawk,  goose,  and  more 
particularly  the  peacock1  were  sacred  to  her.  Flocks 
of  these  beautiful  birds  generally  surround  her  throne 
and  draw  her  chariot,  Ins,  the  Rainbow,  being  seated 
behind  her. 

Her  favourite  flowers  were  the  dittany,  poppy,  and  Ifly. 

JUXO. 

Juno,  the  Roman  divinity  supposed  to  be  identical 
with  the  Greek  Hera,  differed  from  her  in  the  most 
salient  points,  for  whereas  Hera  invariably  appears  as  the 
haughty,  unbending  queen  of  heaven,  Juno,  on  the  other 
hand,  is  revered  and  beloved  is  the  type  of  a  matron  and 
housewife.  She  was  worshij  ped  in  Rome  under  various 
titles,  most  of  which  point  to  her  vocation  as  the  protect- 
ress of  married  women.  Juno  was  believed  to  watch  over 
and  guard  the  life  of  every  woman  from  her  birth  to  her 
death.  The  principal  temples  dedicated  to  her  were  in 
Rome,  one  being  erected  on  the  Aventine,  and  the  other 
on  the  Capitoline  HilL  She  had  also  a  temple  on  the  Arx, 
in  which  she  was  worshipped  as  Juno  Moneta,  or  the  warn- 

»In  the  Homeric  age  peacocks  were  unknown;  it  is  therefore  the 
later  poets  who  describe  Hen  surrounded  with  peacocks,  which  wet* 
hroagfat  to  Greece  from  India. 


PALLAS-ATHENE   (MINKRVA).  43 

ing  goddess.  Adjacent  to  this  shrine  was  the  public  mint1 
On  the  1st  of  March  a  grand  annual  festival,  called  the 
Matronalia,  was  celebrated  in  her  honour  by  all  the  mar- 
ried women  of  Rome,  and  this  religious  institution  was 
accompanied  with  much  solemnity.2 

PALLAS-ATHENE  (MINERVA). 

Pallas-Athene,  goddess  of  Wisdom  and  Armed  Resist- 
ance, was  a  purely  Greek  divinity:  that  is  to  say,  no 
other  nation  possessed  a  corresponding  conception.  She 
was  supposed,  as  already  related,  to  have  issued  from  the 
head  of  Zeus  himself,  clad  in  armour  from  head  to  foot. 
The  miraculous  advent  of  this  maiden  goddess  is  beauti- 
fully described  by  Homer  in  one  of  his  hymns:  snow- 
capped Olympus  shook  to  its  foundation;  the  glad  earth 
re-echoed  her  martial  shout;  the  billowy  sea  became  agi- 
tated ;  and  Helios,  the  sun-god,  arrested  his  fiery  steeds  in 
their  headlong  course  to  welcome  this  wonderful  emanation 
from  the  godhead.  Athene  was  at  once  admitted  into 
the  assembly  of  the  gods,  and  henceforth  took  her  place 
as  the  most  faithful  and  sagacious  of  all  her  father's  coun- 
sellors. This  brave,  dauntless  maiden,  so  exactly  the 
essence  of  all  that  is  noble  in  the  character  of  "  the  father 
of  gods  and  men,"  remained  throughout  chaste  in  word 
and  deed,  and  kind  at  heart,  without  exhibiting  any  of 
those  failings  which  somewhat  mar  the  nobler  features 
in  the  character  of  Zeus.  This  direct  emanation  from 
his  own  self,  justly  his  favourite  child,  his  better  and 
purer  counterpart,  received  from  him  several  import- 
ant prerogatives.  She  was  permitted  to  hurl  the  thun- 
derbolts, to  prolong  the  life  of  man,  and  to  bestow 
the  gift  of  prophecy;  in  fact  Athene  was  the  only 
divinity  whose  authority  was  equal  to  that  of  Zeus  him- 
self, and  when  he  had  ceased  to  visit  the  earth  in  person 

1  This  circumstance  has  given  rise  to  the  erroneous  conclusion  that 
Juno  presided  over  the  finances  of  the  state,  but  the  word  motteta  is 
derived  from  the  Latin  monere,  which  means  to  warn  or  admonish. 

1  See  Roman  Festivals. 


44  MYTHS   OF   ANCIENT    GREECE   AND    ROME. 

she  was  empowered  by  him  to  act  as  his  deputy.  It  was 
her  especial  duty  to  protect  the  state  and  all  peaceful 
associations  of  mankind,  which  she  possessed  the  power  of 
defending  when  occasion  required.  She  encouraged  the 
maintenance  of  law  and  order,  and  defended  the  right  on 
all  occasions,  for  which  reason,  in  the  Trojan  war  she 
espouses  the  cause  of  the  Greeks  and  exerts  all  her  influ- 
ence on  their  behalf.  The  Areopagus,  a  court  of  justice 
where  religious  causes  and  murders  were  tried,  was  be- 
lieved to  have  been  instituted  by  her,  and  when  both 
sides  happened  to  have  an  equal  number  of  votes  she  gave 
the  casting-vote  in  favour  of  the  accused.  She  was  the 
patroness  of  learning,  science,  and  art,  more  particularly 
where  these  contributed  directly  towards  the  welfare  of 
nations.  She  presided  over  all  inventions  connected  with 
agriculture,  invented  the  plough,  and  taught  mankind 
how  to  use  oxen  for  farming  purposes.  She  also  in- 
structed mankind  in  the  use  of  numbers,  trumpets, 
chariots,  &c.,  and  presided  over  the  building  of  the  Argo,1 
thereby  encouraging  the  useful  art  of  navigation.  She 
also  taught  the  Greeks  how  to  build  the  wooden  horse 
by  means  of  which  the  destruction  of  Troy  was 
effected. 

The  safety  of  cities  depended  on  her  care,  for  which 
reason  her  temples  were  generally  built  on  the  citadels,  and 
she  was  supposed  to  watch  over  the  defence  of  the  walls, 
fortifications,  harbours,  &c.  A  divinity  who  so  faithfully 
guarded  the  best  interests  of  the  state,  by  not  only  pro- 
tecting it  from  the  attacks  of  enemies,  but  also  by  devel- 
oping its  chief  resources  of  wealth  and  prosperity,  was 
worthily  chosen  as  the  presiding  deity  of  the  state,  and 
in  this  character  as  an  essentially  political  goddess  she 
was  called  Athene-Polias. 

The  fact  of  Athene  having  been  born  clad  in  armour, 
which  merely  signified  that  her  -virtue  and  purity  were 
unassailable,  has  given  rise  to  the  erroneous  supposition 
that  she  was  the  presiding  goddess  of  war;  but  a  deeper 

1  The  first  large  ship  possessed  by  the  Greeks  fit  for  more  than  coast 
navigation. 


PALLAS-ATHENE    (MINERVA).  45 

study  of  her  character  in  all  its  bearings  proves  that,  in 
contradistinction  to  her  brother  Ares,  the  god  of  war, 
who  loved  strife  for  its  own  sake,  she  only  takes  up 
arms  to  protect  the  innocent  and  deserving  against  tyran- 
nical oppression.  It  is  true  that  in  the  Iliad  we  frequently 
see  her  on  the  battlefield  fighting  valiantly,  and  protecting 
her  favourite  heroes;  but  this  is  always  at  the  command 
of  Zeus,  who  even  supplies  her  with  arms  for  the  purpose, 
as  it  is  supposed  that  she  possessed  none  of  her  own.  A 
marked  feature  in  the  representations  of  this  deity  is  the 
aegis,  that  wonderful  shield  given  to  her  by  her  father 
as  a  further  means  of  defence,  which,  when  in  danger,  she 
swung  so  swiftly  round  and  round  that  it  kept  at  a  dis- 
tance all  antagonistic  influences;  hence  her  name  Pallas, 
from  pallo,  I  swing.  In  the  centre  of  this  shield,  which 
was  covered  with  dragon's  scales,  bordered  with  serpents, 
and  which  she  sometimes  wore  as  a  breastplate,  was  the 
awe-inspiring  head  of  the  Medusa,  which  had  the  effect 
of  turning  to  stone  all  beholders. 

In  addition  to  the  many  functions  which  she  ex- 
ercised in  connection  Avith  the  state,  Athene  presided 
over  the  two  chief  departments  of  feminine  industry, 
spinning  and  weaving.  In  the  latter  art  she  herself  dis- 
played unrivalled  ability  and  exquisite  taste.  She  wove 
her  own  robe  and  that  of  Hera,  which  last  she  is  said 
to  have  embroidered  very  richly;  she  also  gave  Jason  a 
cloak  wrought  by  herself,  when  he  set  forth  in  quest  of 
the  Golden  Fleece.  Being  on  one  occasion  challenged 
to  a  contest  in  this  accomplishment  by  a  mortal  maiden 
named  Arachne,  whom  she  had  instructed  in  the  art  of 
weaving,  she  accepted  the  challenge  and  was  completely 
vanquished  by  her  pupil.  Angry  at  her  defeat,  she  struck 
the  unfortunate  maiden  on  the  forehead  with  the  shuttle 
which  she  held  in  her  hand;  and  Arachne,  being  of  a  sen- 
sitive nature,  was  so  hurt  by  this  indignity  that  she  hung 
herself  in  despair,  and  was  changed  by  Athene  into  a  spider. 
This  goddess  is  said  to  have  invented  the  flute,1  upon 

1  When  Perseus,  with  the  help  of  Athene,  had  cut  off  the  head  of  the 
Medusa,  the  two  sisters  caused  a  sad  dirge-like  song  to  issue  from  the 


MYTHS   OF   ANCIENT   GREECE   ANU   ROME. 


which  she  played  with  considerable  talent,  until  one  day, 
being  laughed  at  by  the  assembled  gods  and  goddesses 
for  the  contortions  which  her  countenance  assumed  dur- 
ing these  musical  efforts,  she  hastily  ran  to  a  fountain 
in  order  to  convince  herself  Avh  ether  she  deserved  their 
ridicule.  Finding  to  her  intense  disgust  that  such  was 
indeed  the  fact,  she  threw  the  flute  away,  and  never 
raised  it  to  her  lips  again. 

Athene  is  usually  represented  fully  draped;  she  has  a 
serious  and  thoughtful  aspect,  as  though  replete  with 
earnestness  and  wisdom ; 
the  beautiful  oval  contour 
of  her  countenance  is 
adorned  by  the  luxuriance 
of  her  wealth  of  hair, 
which  is  drawn  back  from 
the  temples  and  hangs 
down  in  careless  grace; 
she  looks  the  embodiment 
of  strength,  grandeur,  and 
majesty;  whilst  her  broad 
shoulders  and  small  hips 
give  her  a  slightly  mascu- 
line appearance. 

When  represented  as 
the  war-goddess  she  ap- 
pears clad  in  armour,  with 
a  helmet  on  her  head,  from 
which  waves  a  large  plume;  she  carries  the  aegis  on  her 
arm,  and  in  her  hand  a  golden  staff,  which  possessed 
the  property  of  endowing  her  chosen  favourites  with 
youth  and  dignity. 

Athene  was  universally  worshipped  throughout  Greece, 
but  was  regarded  with  special  veneration  by  the  Athenians, 
she  being  the  guardian  deity  of  Athens.  Her  most  cele- 
brated temple  was  the  Parthenon,  which  stood  on  the 

mouths  of  the  many  snakes  of  which  their  hair  was  composed,  where- 
upon Athene,  pleased  with  the  sound,  imitated  the  melody  on  a  reed, 
and  thus  invented  the  flute. 


47 


Acropolis  at  Athens,  and  contained  her  world-renowned 
statue  by  Phidias,  which  ranks  second  only  to  that  of 
Zeus  by  the  same  great  artist.  This  colossal  statue  was 
39  feet  high,  and  was  composed  of  ivory  and  gold;  its 
majestic  beauty  formed  the  chief  attraction  of  the  temple. 
It  represented  her  standing  erect,  bearing  her  spear  and 
shield;  in  her  hand  she  held  an  image  of  Nike,  and  at 
her  feet  there  lay  a  serpent. 

The  tree  sacred  to  her  was  the  olive,  which  she  herself 
produced  in  a  contest  with  Poseidon.  The  olive-tree  thus 
called  into  existence  was  preserved  in  the  temple  of  Erec- 
theus,  on  the  Acropolis,  and  is  said  to  have  possessed  such 
marvellous  vitality,  that  when  the  Persians  burned  it  after 
sacking  the  town  it  immediately  burst  forth  into  new 
shoots. 

The  principal  festival  held  in  honour  of  this  divinity 
was  the  Panathensea. 

The  owl,  cock,  and  serpent  were  the  animals  sacred  to 
her,  and  her  sacrifices  were 
rams,  bulls,  and  cows. 

MINERVA. 

The  Minerva  of  the 
Romans  was  identified  with 
the  Pallas -Athene  of  the 
Greeks.  Like  her  she  pre- 
sides over  learning  and  all 
useful  arts,  and  is  the 
patroness  of  the  feminine 
accomplishments  of  sew- 
ing, spinning,  weaving,  &c. 
Schools  were  under  her 
especial  care,  and  school- 
boys, therefore,  had  holi- 
days during  her  festivals 
(the  Greater  Quinquatria), 

when  they  always  brought  a  gift  to  their  master,  called 

the  Minerval. 

It  is  worthy  of  notice  that  the  only  three  divinities 


48  MYTHS   OF  ANCIENT   GREECE   AND   ROME, 

worshipped  in  the  Capitol  were  Jupiter,  Juno,  and  Minerva, 
and  in  their  joint  honour  the  Ludi  Maximi  or  great  games 
were  held. 

THEMIS. 

Themis,  who  has  already  been  alluded  to  as  the  wife 
of  Zeus,  was  the  daughter  of  Cronus  and  Rhea,  and 
personified  those  divine  laws  of  justice  and  order  by 
means  of  which  the  well-being  and  morality  of  commu- 
nities are  regulated.  She  presided  over  the  assemblies  of 
the  people  and  the  laws  of  hospitality.  To  her  was  in- 
trusted the  office  of  convoking  the  assembly  of  the  gods, 
and  she  was  also  mistress  of  ritual  and  ceremony.  On 
account  of  her  great  wisdom  Zeus  himself  frequently 
sought  her  counsel  and  acted  upon  her  advice.  Themis 
was  a  prophetic  divinity,  and  had  an  oracle  near  the  river 
Cephissus  in  Bceotia. 

She  is  usually  represented  as  being  in  the  full 
maturity  of  womanhood,  of  fair  aspect,  and  wearing 
a  flowing  garment,  which  drapes  her  noble,  majestic 
form;  in  her  right  hand  she  holds  the  sword  of  justice, 
and  in  her  left  the  scales,  which  indicate  the  impartiality 
with  which  every  cause  is  carefully  weighed  by  her,  her 
eyes  being  bandaged  so  that  the  personality  of  the  indi- 
vidual should  carry  no  weight  with  respect  to  the  verdict. 

This  divinity  is  sometimes  identified  with  Tyche, 
sometimes  with  Ananke. 

Themis,  like  so  many  other  Greek  divinities,  takes  the 
place  of  a  more  ancient  deity  of  the  same  name  who 
was  a  daughter  of  Uranus  and  Gaea.  This  elder  Themis 
inherited  from  her  mother  the  gift  of  prophecy,  and  when 
she  became  merged  into  her  younger  representative  she 
transmitted  to  her  this  prophetic  power. 

HESTIA  (VESTA). 

Hestia  was  the  daughter  of  Cronus  and  Rhea.  She 
was  the  goddess  of  Fire  in  its  first  application  to  the  wants 
of  mankind,  hence  she  was  essentially  the  presiding  deity 


HESTIA  (VESTA).  49 

of  the  domestic  hearth  and  the  guardian  spirit  of  man, 
and  it  was  her  pure  and  benign  influence  which  was  sup- 
posed to  protect  the  sanctity  of  domestic  life. 

Now  in  these  early  ages  the  hearth  was  regarded  as  the 
most  important  and  most  sacred  portion  of  the  dwelling, 
probably  because  the  protection  of  the  fire  was  an  impor- 
tant consideration,  for  if  once  permitted  to  become  ex- 
tinct, re-ignition  was  attended  with  extreme  difficulty. 
In  fact,  the  hearth  was  held  so  sacred  that  it  constituted 
the  sanctum  of  the  family,  for  which  reason  it  was  always 
erected  in  the  centre  of  every  house.  It  was  a  feAv 
feet  in  height  and  was  built  of  stone;  the  fire  was  placed 
OB  the  top  of  it,  and  served  the  double  purpose  of  pre- 
paring the  daily  meals,  and  consuming  the  family  sacrifices. 
Kound  this  domestic  hearth  or  altar  were  gathered  the 
various  members  of  the  family,  the  head  of  the  house 
occupying  the  place  of  honour  nearest  the  hearth.  Here 
prayers  were  said  and  sacrifices  offered,  and  here  also 
every  kind  and  loving  feeling  was  fostered,  which  even 
extended  to  the  hunted  and  guilty  stranger,  who,  if  he 
once  succeeded  in  touching  this  sacred  altar,  was  safe  from 
pursuit  and  punishment,  and  was  henceforth  placed  under 
the  protection  of  the  family.  Any  crime  committed  within 
the  sacred  precincts  of  the  domestic  hearth  was  invariably 
visited  by  death. 

In  Grecian  cities  there  was  a  common  hall,  called  the 
Prytaneum,  in  which  the  members  of  the  government 
had  their  meals  at  the  expense  of  the  state,  and  here  too 
was  the  Hestia,  or  public  hearth,  with  its  fire,  by  means 
of  which  those  meals  were  prepared.  It  was  customary 
for  emigrants  to  take  with  them  a  portion  of  this  sacred 
fire,  which  they  jealously  guarded  and  brought  with  them 
to  their  new  home,  where  it  served  as  a  connecting  link 
between  the  young  Greek  colony  and  the  mother  coun- 
try. Hestia  is  generally  represented  standing,  and 
in  accordance  with  the  dignity  and  sanctity  of  her 
character,  always  appears  fully  draped.  Her  counten- 
ance is  distinguished  by  a  serer.e  gravity  of  expres- 
sion. 

(73)  D 


50 


MYTHS   OF  ANCIENT   GREECE  AND  KOME. 


VESTA. 

Vesta  occupies  a  distinguished 
place  among  the  earlier  divini- 
ties of  the  Romans.  Her  temple 
in  Rome,  containing  as  it  were 
the  hearthstone  of  the  nation, 
stood  close  beside  the  palace  of 
Numa  Pompilius. 

On  her  altar  burned  the  never- 
ceasing  fire,  which  was  tended 
by  her  priestesses,  the  Vestal 
Virgins.1 

The  temple  of  Vesta  was  cir- 
cular in  form,  and  contained 
that  sacred  and  highly  prized 
treasure  the  Palladium  of  Troy.2 

The  great  festival  in  honour 
of  Vesta,  called  the  Vestalia,  was 
celebrated  on  the  9th  of  June. 


DEMETER   (CERES). 

Demeter  (from  Ge  -meter,  earth -mother)  was  the 
daughter  of  Cronus  and  Rhea.3  She  represented  that 
portion  of  Gsea  (the  whole  solid  earth)  which  we  call 
the  earth's  crust,  and  which  produces  all  vegetation.  As 
goddess  of  agriculture,  field-fruits,  plenty,  and  productive- 
ness, she  was  the  sustainer  of  material  life,  and  was  there- 
fore a  divinity  of  great  importance.  When  ancient  Gsea 
lost,  with  Uranus,  her  position  as  a  ruling  divinity,  she 
abdicated  her  sway  in  favour  of  her  daughter  Rhea,  who 
henceforth  inherited  the  powers  which  her  mother  had 
previously  possessed,  receiving  in  her  place  the  honour 
and  worship  of  mankind.  In  a  very  old  poem  Gaea  is 
accordingly  described  as  retiring  to  a  cavern  in  the  bowels 

1  For  details  see  Roman  Festivals. 
a  See  Legend  of  Troy. 

3  Some,  with  but  little  reason,  make  Demeter  the  daughter  of  Uranus 
and  Gsea. 


DEMETER   (CERES). 


51 


of  the  earth,  where  she  sits  in  the  lap  of  her  daughter, 
slumbering,  moaning,  and  nodding  for  ever  and  ever. 

It  is  necessary  to  keep  clearly  in  view  the  distinctive 
difference  between  the  three  great  earth-goddesses  G&&, 
Rhea,  and  Demeter.  Gsea  represents  the  earth  as  a  whole, 
with  its  mighty  subterranean  forces;  Rhea  is  that  produc- 
tive power  which  causes  vegetation  to  spring  forth,  thus 
sustaining  men  and  animals;  Demeter,  by  presiding 
over  agriculture,  directs  and  utilizes  Rhea's  productive 
powers.  But  in  later  times,  when  Rhea,  like  other  ancient 
divinities,  loses  her  importance  as  a  ruling  deity,  Demeter 
assumes  all  her  functions  and  attributes,  and  then  becomes 
the  goddess  of  the  life-producing  and  life-maintaining 
earth-crust.  We  must  bear  in  mind  the  fact  that  man  in 
his  primitive  state  knew  neither  how  to  sow  nor  how  to 
till  the  ground;  when,  therefore,  he  had  exhausted  the 
pastures  which  surrounded  him  he  was  compelled  to  seek 
others  which  were  as  yet  unreaped;  thus,  roaming  con- 
stantly from  one  place  to  another,  settled  habitations,  and 
consequently  civilizing  influences, 
were  impossible.  Demeter,  how- 
ever, by  introducing  a  knowledge 
of  agriculture,  put  an  end,  at  once 
and  for  ever,  to  that  nomadic 
life  which  was  now  no  longer 
necessary. 

The  favour  of  Demeter  was  be- 
lieved to  bring  mankind  rich  har- 
vests and  fruitful  crops,  whereas 
her  displeasure  caused  blight, 
drought,  and  famine.  The  island 
of  Sicily  was  supposed  to  be  under 
her  especial  protection,  and  there 
she  was  regarded  with  particular 
veneration,  the  Sicilians  natur- 
ally attributing  the  wonderful 
fertility  of  their  country  to  the 
partiality  of  the  goddess. 

Demeter  is  usually  represented  as  a  woman  of  noble 


52  MYTHS   OF  ANCIENT   GREECE   AND   ROME. 

bearing  and  majestic  appearance,  tall,  matronly,  and 
dignified,  with  beautiful  golden  hair,  which  falls  in 
rippling  curls  over  her  stately  shoulders,  the  yellow  locks 
being  emblematical  of  the  ripened  ears  of  corn.  Some- 
times she  appears  seated  in  a  chariot  drawn  by  winged 
dragons,  at  others  she  stands  erect,  her  figure  drawn  up 
to  its  full  height,  and  always  fully  draped;  she  bears 
a  sheaf  of  wheat-ears  in  one  hand  and  a  lighted  torch  in 
the  other.  The  wheat-ears  are  not  unfrequently  replaced 
by  a  bunch  of  poppies,  with  which  her  brows  are  also 
garlanded,  though  sometimes  she  merely  wears  a  simple 
riband  in  her  hair. 

Demeter,  as  the  wife  of  Zeus,  became  the  mother 
of  Persephone  (Proserpine),  to  whom  she  was  so  ten- 
derly attached  that  her  whole  life  was  bound  up  in  her, 
and  she  knew  no  happiness  except  in  her  society.  One 
day,  however,  whilst  Persephone  was  gathering  flowers 
in  a  meadow,  attended  by  the  ocean-nymphs,  she  saw 
to  her  surprise  a  beautiful  narcissus,  from  the  stem  of 
which  sprang  forth  a  hundred  blossoms.  Drawing  near 
to  examine  this  lovely  flower,  whose  exquisite  scent  per- 
fumed the  air,  she  stooped  down  to  gather  it,  suspecting 
no  evil,  when  a  yawning  abyss  opened  at  her  feet,  and 
Aides,  the  grim  ruler  of  the  lower  world,  appeared  from 
its  depths,  seated  in  his  dazzling  chariot  drawn  by  four 
black  horses.  Kegardless  of  her  tears  and  the  shrieks  of 
her  female  attendants,  Aides  seized  the  terrified  maiden, 
and  bore  her  away  to  the  gloomy  realms  over  which  he 
reigned  in  melancholy  grandeur.  Helios,  the  all-seeing 
sun-god,  and  Hecate,  a  mysterious  and  very  ancient  divi- 
nity, alone  heard  her  cries  for  aid,  but  were  powerless  to 
help  her.  When  Demeter  became  conscious  of  her  loss 
her  grief  was  intense,  and  she  refused  to  be  comforted. 
She  knew  not  where  to  seek  for  her  child,  but  feeling 
that  repose  and  inaction  were  impossible,  she  set  out  on 
her  weary  search,  taking  with  her  two  torches  which  she 
lighted  in  the  flames  of  Mount  Etna  to  guide  her  on  her 
way.  For  nine  long  days  and  nights  she  wandered  on, 
inquiring  of  every  one  she  met  for  tidings  of  her  child. 


DEMETER  (CERES).  53 

But  all  was  in  vain !  Neither  gods  nor  men  could  give 
her  the  comfort  which  her  soul  so  hungered  for.  At  last, 
on  the  tenth  day,  the  disconsolate  mother  met  Hecate,  who 
informed  her  that  she  had  heard  her  daughter's  cries,  but 
knew  not  who  it  was  that  had  borne  her  away.  By 
Hecate's  advice  Demeter  consulted  Helios,  whose  all- 
seeing  eye  nothing  escapes,  and  from  him  she  learnt  that 
it  was  Zeus  himself  who  had  permitted  Aides  to  seize 
Persephone,  and  transport  her  to  the  lower  world  in 
order  that  she  might  become  his  wife.  Indignant  with 
Zeus  for  having  given  his  sanction  to  the  abduction  of 
his  daughter,  and  filled  with  the  bitterest  sorrow,  she 
abandoned  her  home  in  Olympus,  and  refused  all  heavenly 
food.  Disguising  herself  as  an  old  woman,  she  descended 
upon  earth,  and  commenced  a  weary  pilgrimage  among 
mankind.  One  evening  she  arrived  at  a  place  called 
Eleusis,  in  Attica,  and  sat  down  to  rest  herself  near  a 
well  beneath  the  shade  of  an  olive-tree.  The  youthful 
daughters  of  Celeus,  the  king  of  the  country,  came  with 
their  pails  of  brass  to  draw  water  from  this  well,  and 
seeing  that  the  tired  wayfarer  appeared  faint  and  dis- 
pirited, they  spoke  kindly  to  her,  asking  who  she  was, 
and  whence  she  came.  Demeter  replied  that  she  had 
made  her  escape  from  pirates,  who  had  captured  her,  and 
added  that  she  would  feel  grateful  for  a  home  with  any 
worthy  family,  whom,  she  would  be  willing  to  serve  in  a 
menial  capacity.  The  princesses,  on  hearing  this,  begged 
Demeter  to  have  a  moment's  patience  while  they  returned 
home  and  consulted  their  mother,  Metaneira.  They  soon 
brought  the  joyful  intelligence  that  she  was  desirous  of 
securing  her  services  as  nurse  to  her  infant  son  Demo- 
phoon,  or  Triptolemus.  When  Demeter  arrived  at  the 
house  a  radiant  light  suddenly  illumined  her,  which  cir- 
cumstance so  overawed  Metaneira  that  she  treated  the 
unknown  stranger  with  the  greatest  respect,  and  hospit- 
ably offered  her  food  and  drink.  But  Demeter,  still 
grief-worn  and  dejected,  refused  her  friendly  offers,  and 
held  herself  apart  from  the  social  board.  At  length, 
however,  the  maid-servant  lambe  succeeded,  by  means 


54        MYTHS  OF  ANCIEXT  GREECE  AND  ROME. 

of  playful  jests  and  merriment,  in  somewhat  dispelling 
the  grief  of  the  sorrowing  mother,  causing  her  at  times 
to  smile  in  spite  of  herself,  and  even  inducing  her  to 
partake  of  a  mixture  of  barley-meal,  mint,  and  water, 
which  was  prepared  according  to  the  directions  of  the 
goddess  herself.  Time  passed  on,  and  the  young  child 
throve  amazingly  under  the  care  of  his  kind  and  judicious 
nurse,  who,  however,  gave  him  no  food,  but  anointed  him 
daily  with  ambrosia,  and  every  night  laid  him  secretly  in 
the  fire  in  order  to  render  him  immortal  and  exempt  from 
old  age.  But,  unfortunately,  this  benevolent  design  on 
the  part  of  Demeter  was  frustrated  by  Metaneira  herself, 
whose  curiosity,  one  night,  impelled  her  to  watch  the 
proceedings  of  the  mysterious  being  who  nursed  her  child. 
When  to  her  horror  she  beheld  her  son  placed  in  the  flames, 
she  shrieked  aloud.  Demeter,  incensed  at  this  untimely 
interruption,  instantly  withdrew  the  child,  and  throwing 
him  on  the  ground,  revealed  herself  in  her  true  character. 
The  bent  and  aged  form  had  vanished,  and  in  its  place 
there  stood  a  bright  and  beauteous  being,  whose  golden 
locks  streamed  over  her  shoulders  in  richest  luxuriance, 
her  whole  aspect  bespeaking  dignity  and  majesty.  She 
told  the  awe-struck  Metaneira  that  she  was  the  goddess 
Demeter,  and  had  intended  to  make  her  son  immortal,  but 
that  her  fatal  curiosity  had  rendered  this  impossible,  add- 
ing, however,  that  the  child,  having  slept  in  her  arms,  and 
been  nursed  on  her  lap,  should  ever  command  the  respect 
and  esteem  of  mankind.  She  then  desired  that  a  temple 
and  altar  should  be  erected  to  her  on  a  neighbouring 
hill  by  the  people  of  Eleusis,  promising  that  she  herself 
would  direct  them  how  to  perform  the  sacred  rites  and 
ceremonies,  which  should  be  observed  in  her  honour. 
With  these  words  she  took  her  departure  never  to  return. 
Obedient  to  her  commands,  Celeus  called  together  a 
meeting  of  his  people,  and  built  the  temple  on  the  spot 
which  the  goddess  had  indicated.  It  was  soon  completed, 
and  Demeter  took  up  her  abode  in  it,  but  her  heart  was 
still  sad  for  the  loss  of  her  daughter,  and  the  whole  world 
feit  the  influence  of  her  grief  and  dejection.  This  was 


DEMETER   (CERES).  55 

indeed  a  terrible  year  for  mankind.  Demeter  no  longer 
smiled  on  the  earth  she  was  wont  to  bless,  and  though 
the  husbandman  sowed  the  grain,  and  the  groaning  oxen 
ploughed  the  fields,  no  harvest  rewarded  their  labour. 
All  was  barren,  dreary  desolation.  The  world  was  threat- 
ened with  famine,  and  the  gods  with  the  loss  of  their 
accustomed  honours  and  sacrifices;  it  became  evident, 
therefore,  to  Zeus  himself  that  some  measures  must  be 
adopted  to  appease  the  anger  of  the  goddess.  He  accord- 
ingly despatched  Iris  and  many  of  the  other  gods  and  god- 
desses to  implore  Demeter  to  return  to  Olympus;  but  all 
their  prayers  were  fruitless.  The  incensed  goddess  swore 
that  until  her  daughter  was  restored  to  her  she  would  not 
allow  the  grain  to  spring  forth  from  the  earth.  At  length 
Zeus  sent  Hermes,  his  faithful  messenger,  to  the  lower 
world  with  a  petition  to  Aides,  urgently  entreating  him  to 
restore  Persephone  to  the  arms  of  her  disconsolate  mother. 
When  he  arrived  in  the  gloomy  realms  of  Aides,  Hermes 
found  him  seated  on  a  throne  with  the  beautiful  Perse- 
phone beside  him,  sorrowfully  bewailing  her  unhappy  fate. 
On  learning  his  errand,  Aides  consented  to  resign  Per- 
sephone, who  joyfully  prepared  to  follow  the  messenger 
of  the  gods  to  the  abode  of  life  and  light.  Before  taking 
leave  of  her  husband,  he  presented  to  her  a  few  seeds  of 
pomegranate,  which  in  her  excitement  she  thoughtlessly 
swallowed,  and  this  simple  act,  as  the  sequel  will  show, 
materially  affected  her  whole  future  life.  The  meeting 
between  mother  and  child  was  one  of  unmixed  rapture, 
and  for  the  moment  all  the  past  was  forgotten.  The 
loving  mother's  happiness  would  now  have  been  complete 
had  not  Aides  asserted  his  rights.  These  were,  that 
if  any  immortal  had  tasted  food  in  his  realms  they  were 
bound  to  remain  there  for  ever.  Of  course  the  ruler  of 
the  lower  world  had  to  prove  this  assertion.  This,  how- 
ever, he  found  no  difficulty  in  doing,  as  Ascalaphus,  the 
son  of  Acheron  and  Orphne,  was  his  witness  to  the  fact.1 
Zeus,  pitying  the  disappointment  of  Demeter  at  finding 

1  Demeter  transformed  Ascalaphus  into  an  owl  for  revealing  the 
secret. 


56  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

her  hopes  thus  blighted,  succeeded  in  effecting  a  compro- 
mise by  inducing  his  brother  A'ides  to  allow  Persephone 
to  spend  six  months  of  the  year  with  the  gods  above, 
whilst  during  the  other  six  she  was  to  be  the  joyless  com- 
panion of  her  grim  lord  below.  Accompanied  by  her 
daughter,  the  beautiful  Persephone,  Demeter  now  resumed 
her  long-abandoned  dwelling  in  Olympus;  the  sympa- 
thetic earth  responded  gaily  to  her  bright  smiles,  the  corn 
at  once  sprang  forth  from  the  ground  in  fullest  plenty, 
the  trees,  which  late  were  sered  and  bare,  now  donned 
their  brightest  emerald  robes,  and  the  flowers,  so  long 
imprisoned  in  the  hard,  dry  soil,  filled  the  whole  air  with 
their  fragrant  perfume.  Thus  ends  this  charming  story, 
which  was  a  favourite  theme  with  all  the  classic 
authors. 

It  is  very  possible  that  the  poets  who  first  created  this 
graceful  myth  merely  intended  it  as  an  allegory  to  illus- 
trate the  change  of  seasons;  in  the  course  of  time,  how- 
ever, a  literal  meaning  became  attached  to  this  and  similar 
poetical  fancies,  and  thus  the  people  of  Greece  came  to 
regard  as  an  article  of  religious  belief  what,  in  the  first 
instance,  was  nothing  more  than  a  poetic  simile. 

In  the  temple  erected  to  Demeter  at  Eleusis,  the 
famous  Eleusinian  Mysteries  were  instituted  by  the  god- 
dess herself.  It  is  exceedingly  difficult,  as  in  the  case  of 
all  secret  societies,  to  discover  anything  with  certainty 
concerning  these  sacred  rites.  The  most  plausible  sup- 
position is  that  the  doctrines  taught  by  the  priests  to  the 
favoured  few  whom  they  initiated,  were  religious  truths 
which  were  deemed  unfit  for  the  uninstructed  mind  of 
the  multitude.  For  instance,  it  is  supposed  that  the  myth 
of  Demeter  and  Persephone  was  explained  by  the  teachers 
of  the  Mysteries  to  signify  the  temporary  loss  which 
mother  earth  sustains  every  year  when  the  icy  breath  of 
winter  robs  her  of  her  flowers  and  fruits  and  grain. 

It  is  believed  that  in  later  times  a  still  deeper  meaning 
was  conveyed  by  this  beautiful  myth,  viz.,  the  doctrine 
of  the  immortality  of  the  soul.  The  grain,  which,  as 
it  were,  remains  dead  for  a  time  in  the  dark  earth,  only 


DEMETER  (CERES).  57 

to  rise  one  day  dressed  in  a  newer  and  lovelier  garb, 
was  supposed  to  symbolize  the  soul,  which,  after  death, 
frees  itself  from  corruption,  to  live  again  under  a  better 
and  purer  form. 

When  Demeter  instituted  the  Eleusinian  Mysteries, 
Celeus  and  his  family  were  the  first  to  be  initiated, 
Celeus  himself  being  appointed  high-priest.  His  son 
Triptolemus  and  his  daughters,  who  acted  as  priestesses, 
assisted  him  in  the  duties  of  his  sacred  office.  The 
Mysteries  were  celebrated  by  the  Athenians  every  five 
years,  and  were,  for  a  long  time,  their  exclusive  privilege. 
They  took  place  by  torchlight,  and  were  conducted  with 
the  greatest  solemnity. 

In  order  to  spread  abroad  the  blessings  which  agricul- 
ture confers,  Demeter  presented  Triptolemus  with  her 
chariot  drawn  by  winged  dragons,  and,  giving  him  some 
grains  of  corn,  desired  him  to  journey  through  the  world, 
teaching  mankind  the  arts  of  agriculture  and  hus- 
bandry. 

Demeter  exercised  great  severity  towards  those  who 
incurred  her  displeasure.  We  find  examples  of  this  in 
the  stories  of  Stellio  and  Eresicthon.  Stellio  was  a  youth 
who  ridiculed  the  goddess  for  the  eagerness  with  which 
she  was  eating  a  bowl  of  porridge,  when  weary  and  faint 
in  the  vain  search  for  her  daughter.  Resolved  that  he 
should  never  again  have  an  opportunity  of  thus  offending, 
she  angrily  threw  into  his  face  the  remainder  of  the  food, 
and  changed  him  into  a  spotted  lizard. 

Eresicthon,  son  of  Triopas,  had  drawn  upon  himself 
the  anger  of  Demeter  by  cutting  down  her  sacred 
groves,  for  which  she  punished  him  with  a  constant 
and  insatiable  hunger.  He  sold  all  his  possessions  in 
order  to  satisfy  his  cravings,  and  was  forced  at  last 
to  devour  his  own  limbs.  His  daughter  Metra,  who  was 
devotedly  attached  to  him,  possessed  the  power  of  trans- 
forming herself  into  a  variety  of  different  animals.  By 
this  means  she  contrived  to  support  her  father,  who  sold 
her  again  and  again  each  time  she  assumed  a  different 
form,  and  thus  he  dragged  on  a  pitiful  existence. 


58 


MYTHS   OF  ANCIENT   GBEECE  AND   ROME. 


CERES. 

The  Roman  Ceres  is  actually  the  Greek  Demeter 
under  another  name,  her  attri- 
butes, worship,  festivals,  &c., 
being  precisely  identical. 

The  Romans  were  indebted 
to  Sicily  for  this  divinity,  her 
worship  having  been  introduced 
by  the  Greek  colonists  who 
settled  there. 

The  Cerealia,  or  festivals  in 
honour  of  Ceres,  commenced  on 
the  12th  of  April,  and  lasted 
several  days. 

APHRODITE  (VENUS). 

Aphrodite  (from  aphros,  sea- 
foam,  and  elite,  issued),  the  daugh- 
ter of  Zeus  and  a  sea-nymph 
called  Dione,  was  the  goddess 
of  Love  and  Beauty. 

Dione,  being  a  sea-nymph, 
gave  birth  to  her  daughter  beneath  the  waves;  but  the 
child  of  the  heaven-inhabiting  Zeus  was  forced  to  ascend 
from  the  ocean-depths  and  mount  to  the  snow-capped 
summits  of  Olympus,  in  order  to  breathe  that  ethereal 
and  most  refined  atmosphere  which  pertains  to  the 
celestial  gods. 

Aphrodite  was  the  mother  of  Eros  (Cupid),  the  god  of 
Love,  also  of  ^Eneas,  the  great  Trojan  hero  and  the  head 
of  that  Greek  colony  which  settled  in  Italy,  and  from 
which  arose  the  city  of  Rome.  As  a  mother  Aphrodite 
claims  our  sympathy  for  the  tenderness  she  exhibits 
towards  her  children.  Homer  tells  us  in  his  Iliad,  how, 
when  ./Eneas  was  wounded  in  battle,  she  came  to  his 
assistance,  regardless  of  personal  danger,  and  was  herself 
severely  wounded  in  attempting  to  save  his  life. 


APHRODITE  (VENUS).  59 

Aphrodite  was  tenderly  attached  to  a  lovely  youth, 
called  Adonis,  whose  exquisite  beauty  has  become  pro- 
verbial. He  was  a  motherless  babe,  and  Aphrodite, 
taking  pity  on  him,  placed  him  in  a  chest  and  intrusted 
him  to  the  care  of  Persephone,  who  became  so  fond 
of  the  beautiful  youth  that  she  refused  to  part  with  him. 
Zeus,  being  appealed  to  by  the  rival  foster-mothers,  de- 
cided that  Adonis  should  spend  four  months  of  every 
year  with  Persephone,  four  with  Aphrodite,  whilst  during 
the  remaining  four  months  he  should  be  left  to  his  own 
devices.  He  became,  however,  so  attached  to  Aphrodite 
that  he  voluntarily  devoted  to  her  the  time  at  his  own 
disposal.  Adonis  was  killed,  during  the  chase,  by  a  wild 
boar,  to  the  great  grief  of  Aphrodite,  who  bemoaned  his 
loss  so  persistently  that  Aides,  moved  with  pity,  per- 
mitted him  to  pass  six  months  of  every  year  with  her, 
whilst  the  remaining  half  of  the  year  was  spent  by  him 
in  the  lower  world. 

Aphrodite  possessed  a  magic  girdle  (the  famous  cestus) 
which  she  frequently  lent  to  unhappy  maidens  suffering 
from  the  pangs  of  unrequited  love,  as  it  was  endowed 
with  the  power  of  inspiring  affection  for  the  wearer,  whom 
it  invested  with  every  attribute  of  grace,  beauty,  and  fas- 
cination. 

Her  usual  attendants  are  the  Charites  or  Graces 
(Euphrosyne,  Aglaia,  and  Thalia),  who  are  represented 
undraped  and  intertwined  in  a  loving  embrace. 

In  Hesiod's  Theogony  she  is  supposed  to  belong  to  the 
more  ancient  divinities,  and,  whilst  those  of  later  date  are 
represented  as  having  descended  one  from  another,  and 
all  more  or  less  from  Zeus,  Aphrodite  has  a  variously- 
accounted-for,  yet  independent  origin. 

The  most  poetical  version  of  her  birth  is  that  when 
Uranus  was  wounded  by  his  son  Cronus,  his  blood  min- 
gled with  the  foam  of  the  sea,  whereupon  the  bubbling 
waters  at  once  assumed  a  rosy  tint,  and  from  their  depths 
arose,  in  all  the  surpassing  glory  of  her  loveliness,  Aphro- 
dite, goddess  of  love  and  beauty !  Shaking  her  long,  fair 
tresses,  the  water-drops  rolled  down  into  the  beautiful 


60 


MYTHS    OF   AXCIEXT   GREECE   AND   ROME. 


sea-shell  in  which  she  stood,  and  became  transformed 
into  pure,  glistening  pearls.  Wafted  by  the  soft  and 
balmy  breezes,  she  floated  on  to 
Cythera,  and  was  thence  trans- 
ported to  the  island  of  Cyprus. 
Lightly  she  stepped  on  shore,  and 
under  the  gentle  pressure  of  her 
delicate  foot  the  dry  and  rigid 
sand  became  transformed  into  a 
verdant  meadow,  where  every 
varied  shade  of  colour  and  every 
sweet  odour  charmed  the  senses. 
The  whole  island  of  Cyprus  be- 
came clothed  with  verdure,  and 
greeted  this  fairest  of  all  created 
beings  with  a  glad  smile  of 
friendly  welcome.  Here  she  was 
received  by  the  Seasons,  who 
decked  her  with  garments  of 
immortal  fabric,  encircling  her 
fair  brow  with  a  wreath  of  purest  gold,  whilst  from 
her  ears  depended  costly  rings,  and  a  glittering  chain  em- 
braced her  swan-like  throat.  And  now,  arrayed  in  all  the 
panoply  of  her  irresistible  charms,  the  nymphs  escort  her 
to  the  dazzling  halls  of  Olympus,  where  she  is  received 
with  ecstatic  enthusiasm  by  the  admiring  gods  and  god- 
desses. The  gods  all  vied  with  each  other  in  aspiring  to 
the  honour  of  her  hand,  but  Hephfestus  became  the 
envied  possessor  of  this  lovely  being,  who,  however, 
proved  as  faithless  as  she  was  beautiful,  and  caused  her 
husband  much  unhappiness,  owing  to  the  preference  she 
showed  at  various  times  for  some  of  the  other  gods  and 
also  for  mortal  men. 

The  celebrated  Venus  of  Milo,  now  in  the  Louvre,  is  an 
exquisite  statue  of  this  divinity.  The  head  is  beautifully 
formed;  the  rich  waves  of  hair  descend  on  her  rather  low 
but  broad  forehead  and  are  caught  up  gracefully  in  a 
small  knot  at  the  back  of  the  head;  the  expression  of 
the  face  is  most  bewitching,  and  bespeaks  the  perfect 


HELIOS  (SOL).  61 

joyousness  of  a  happy  nature  combined  with  the  dignity 
of  a  goddess;  the  drapery  falls  in  careless  folds  from  the 
waist  downwards,  and  her  whole  a  titude  is  the  embodi- 
ment of  all  that  is  graceful  and  lovely  jn  womanhood. 
She  is  of  medium  height,  and  the  form  is  perfect  in  its 
symmetry  and  faultless  proportions. 

Aphrodite  is  also  frequently  represented  in  the  act  of 
confining  her  dripping  locks  in  a  knot,  whilst  her  attend- 
ant nymphs  envelop  her  in  a  gauzy  veil. 

The  animals  sacred  to  her  were  the  dove,  swan,  swallow, 
and  sparrow.  Her  favourite  plants  were  the  myrtle, 
apple-tree,  rose,  and  poppy. 

The  worship  of  Aphrodite  is  supposed  to  have  been 
introduced  into  Greece  from  Central  Asia.  There  is  no 
doubt  that  she  was  originally  identical  with  the  famous 
Astarte,  the  Ashtoreth  of  the  Bible,  against  whose  idola- 
trous worship  and  infamous  rites  the  prophets  of  old 
hurled  forth  their  sublime  and  powerful  anathemas. 

'    VENUS. 

The  Venus  of  the  Romano  was  identified  with  the 
Aphrodite  of  the  Greeks.  The  worship  of  this  divinity 
was  only  established  in  Rome  in  comparatively  later 
times.  Annual  festivals,  called  Veneralia,  were  held  in 
her  honour,  and  the  month  of  April,  when  flowers  and 
plants  spring  forth  afresh,  was  sacred  to  her.  She  was 
Avorshipped  as  Venus  Cloacina  (or  the  Purifier),  and  as 
Venus  Myrtea  (or  the  myrtle  goddess),  an  epithet  derived 
from  the  myrtle,  the  emblem  of  Love. 


HELIOS  (SOL). 

The  worship  of  Helios  was  introduced  into  Greece  from 
Asia.  According  to  the  earliest  conceptions  of  the  Greeks 
he  was  not  only  the  sun-god,  but  also  the  personification  of 
life  and  all  life-giving  power,  for  light  is  well  known  to  be 
an  indispensable  condition  of  all  healthy  terrestrial  life 
The  worship  of  the  sun  was  originally  very  widely  spread, 


62  MTTHS  OP  ANCIENT   GREECE  AND   ROME. 

not  only  among  the  early  Greeks  themselves,  but  also 
among  other  primitive  nations.  To  us  the  sun  is  simply  the 
orb  of  light,  which,  high  above  our  heads,  performs  each 
day  the  functions  assigned  to  it  by  a  mighty  and  invisible 
Power;  we  can,  therefore,  form  but  a  faint  idea  of  the  im- 
pression which  it  produced  upon  the  spirit  of  a  people 
whose  intellect  was  still  in  its  infancy,  and  who  believed, 
with  child-Like  simplicity,  that  every  power  of  nature 
was  a  divinity,  which,  according  as  its  character  was  bale- 
ful or  beneficent,  worked  for  the  destruction  or  benefit  of 
the  human  race. 

Helios,  who  was  the  son  of  the  Titans  Hyperion  and 
Theia,  is  described  as  rising  every  morning  in  the  east, 
preceded  by  his  sister  Eos  (the  Dawn),  who,  with  her  rosy 
fingers,  paints  the  tips  of  the  mountains,  and  draws  aside 
that  misty  veil  through  which  her  brother  is  about  to 
appear.  When  he  has  burst  forth  in  all  the  glorious  Light 
of  day,  Eos  disappears,  and  HeLios  now  drives  his  flame- 
darting  chariot  along  the  accustomed  track  This  chariot, 
which  is  of  burnished  gold,  is  drawn  by  four  fire-breath- 
ing steeds,  behind  which  the  young  god  stands  erect  with 
flashing  eyes,  his  head  surrounded  with  rays,  holding  in 
one  hand  the  reins  of  those  fiery  coursers  which  in  all 
hands  save  his  are  unmanageable.  AVhen  towards  even- 
ing he  descends  the  curve1  in  order  to  cool  his  burning 
forehead  in  the  waters  of  the  deep  sea,  he  is  followed 
closely  by  his  sister  Selene  (the  Moon),  who  is  now  pre- 
pared to  take  charge  of  the  world,  and  illumine  with  her 
silver  crescent  the  dusky  night.  Helios  meanwhile  rests 
from  his  labours,  and,  reclining  softly  on  the  cool  fragrant 
couch  prepared  for  him  by  the  sea-nymphs,  recruits  him- 
self for  another  life-giving,  joy-inspiring,  and  beauteous 
day. 

It  may  appear  strange  that,  although  the  Greeks 
considered  the  earth  to  be  a  flat  circle,  no  explanation 
is  given  of  the  fact  that  HeLios  sinks  down  in  the  far 

1  The  course  which  the  sun  ran  was  considered  by  the  ancients  to  be 
a  rising  and  descending  curve  ^— ^— ^,  the  centre  of  which  was  sup- 
posed to  be  reached  by  Helios  at  mid-day. 


HELIOS  (SOL).  63 

west  regularly  every  evening,  and  yet  reappears  as 
regularly  every  morning  in  the  east.  Whether  he  was 
supposed  to  pass  through  Tartarus,  and  thus  regain  the 
opposite  extremity  through  the  bowels  of  the  earth,  or 
whether  they  thought  he  possessed  any  other  means  of 
making  this  transit,  there  is  not  a  line  in  either  Homer  or 
Hesiod  to  prove.  In  later  times,  however,  the  poets  in- 
vented the  graceful  fiction,  that  when  Helios  had  finished 
his  course,  and  reached  the  western  side  of  the  curve,  a 
winged  boat,  or  cup,  which  had  been  made  for  him  by 
Hephaestus,  awaited  him  there,  and  conveyed  him  rapidly, 
with  his  glorious  equipage,  to  the  east,  where  he  recom- 
menced his  bright  and  glowing  career. 

This  divinity  was  invoked  as  a  witness  when  a  solemn 
oath  was  taken,  as  it  was  believed  that  nothing  escaped 
his  all-seeing  eye,  and  it  was  this  fact  which  enabled  him 
to  inform  Demeter  of  the  fate  of  her  daughter,  as  already 
related.  He  was  supposed  to  possess  flocks  and  herds  in 
various  localities,  which  may  possibly  be  intended  to  re- 
present the  days  and  nights  of  the  year,  or  the  stars  of 
heaven. 

Helios  is  said  to  have  loved  Clytie,  a  daughter  of  Ocea- 
nus,  who  ardently  returned  his  affection;  but  in  the  course 
of  time  the  fickle  sun-god  transferred  his  devotion  to  Leu- 
cothea,  the  daughter  of  Orchamus,  king  of  the  eastern 
countries,  Avhich  so  angered  the  forsaken  Clytie  that 
she  informed  Orchamus  of  his  daughter's  attachment,  and 
he  punished  her  by  inhumanly  burying  her  alive.  Helios, 
overcome  with  grief,  endeavoured,  by  every  means  in  his 
power,  to  recall  her  to  life.  At  last,  finding  all  his  efforts 
unavailing,  he  sprinkled  her  grave  with  heavenly  nectar, 
and  immediately  there  sprang  forth  from  the  spot  a  shoot 
of  frankincense,  which  spread  around  its  aromatic  per- 
fume. 

The  jealous  Clytie  gained  nothing  by  her  cruel  conduct, 
for  the  sun-god  came  to  her  no  more.  Inconsolable  at 
Ids  loss,  she  threw  herself  upon  the  ground,  and  refused 
all  sustenance.  For  nine  long  days  she  turned  her  face 
towards  the  glorious  god  of  day,  as  he  moved  along  the 


64  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

heavens,  till  at  length  her  limbs  became  rooted  in  the 
ground,  and  she  was  transformed  into  a  flower,  which 
ever  turns  towards  the  sun. 

Helios  married  Perse,  daughter  of  Oceanus,  and  their 
children  were,  Ae'tes,  king  of  Colchis  (celebrated  in  the 
legend  of  the  Argonauts  as  the  possessor  of  the  Golden 
Fleece),  and  Circe,  the  renowned  sorceress. 

Helios  had  another  son  named  Phaethon,  whose  mother 
was  Clymene,  one  of  the  Oceanides.  The  youth  was  very 
beautiful,  and  a  great  favourite  with  Aphrodite,  who 
intrusted  him  with  the  care  of  one  of  her  temples,  which 
flattering  proof  of  her  regard  caused  him  to  become  vain 
and  presumptuous.  His  friend  Epaphus,  son  of  Zeus  and 
lo,  endeavoured  to  check  his  youthful  vanity  by  pretend- 
ing to  disbelieve  his  assertion  that  the  sun-god  was  his 
father.  Phaethon,  full  of  resentment,  and  eager  to  be 
able  to  refute  the  calumny,  hastened  to  his  mother  Cly- 
mene, and  besought  her  to  tell  him  whether  Helios  was 
really  his  father.  Moved  by  his  entreaties,  and  at  the 
same  time  angry  at  the  reproach  of  Epaphus,  Clymene 
pointed,  to  the  glorious  sun,  then  shining  down  upon  them, 
and  assured  her  son  that  in  that  bright  orb  he  beheld  the 
author  of  his  being,  adding  that  if  he  had  still  any  doubt, 
he  might  visit  the  radiant  dwelling  of  the  great  god  of 
light  and  inquire  for  himself.  Overjoyed  at  his  mother's 
reassuring  words,  and  following  the  directions  she  gave 
him,  Phaethon  quickly  wended  his  way  to  his  father's 
palace. 

As  he  entered  the  palace  of  the  sun-god  the  dazzling  rays 
almost  blinded  him,  and  prevented  him  from  approach- 
ing the  throne  on  which  his  father  was  seated,  surrounded 
by  the  Hours,  Days,  Months,  Years,  and  Seasons.  Helios, 
who  with  his  all-seeing  eye  had  watched  him  from  afar, 
removed  his  crown  of  glittering  rays,  and  bade  him  not 
to  be  afraid,  but  to  draw  near  to  his  father.  Encouraged 
by  this  kind  reception,  Phaethon  entreated  him  to  be- 
stow upon  him  such  a  proof  of  his  love,  that  all  the  world 
might  be  convinced  that  he  was  indeed  his  son;  where- 
upon Helios  desired  him  to  ask  any  favour  he  pleased, 


HELIOS  (SOL).  65 

and  swore  by  the  Styx  that  it  should  be  granted.  The 
impetuous  youth  immediately  requested  permission  to 
drive  the  chariot  of  the  sun  for  one  whole  day.  His 
father  listened  horror-struck  to  this  presumptuous  demand, 
and  by  representing  the  many  dangers  which  would  beset 
his  path,  endeavoured  to  dissuade  him  from  so  perilous 
an  undertaking;  but  his  son,  deaf  to  all  advice,  pressed 
his  point  with  such  pertinacity,  that  Helios  was  reluctantly 
compelled  to  lead  him  to  the  chariot.  Phaethon  paused 
for  a  moment  to  admire  the  beauty  of  the  glittering 
equipage,  the  gift  of  the  god  of  fire,  who  had  formed  it 
of  gold,  and  ornamented  it  with  precious  stones,  which 
reflected  the  rays  of  the  sun.  And  now  Helios,  seeing 
his  sister,  the  Dawn,  opening  her  doors  in  the  rosy  east, 
ordered  the  Hours  to  yoke  the  horses.  The  goddesses 
speedily  obeyed  the  command,  and  the  father  then  an- 
ointed the  face  of  his  son  with  a  sacred  balm,  to  enable 
him  to  endure  the  burning  flames  which  issued  from 
the  nostrils  of  the  steeds,  and  sorrowfully  placing  his 
crown  of  rays  upon  his  head,  desired  him  to  ascend  the 
chariot. 

The  eager  youth  joyfully  took  his  place  and  grasped 
the  coveted  reins,  but  no  sooner  did  the  fiery  coursers 
of  the  sun  feel  the  inexperienced  hand  which  attempted 
to  guide  them,  than  they  became  restive  and  unmanage- 
able. Wildly  they  rushed  out  of  their  accustomed  track, 
now  soaring  so  high  as  to  threaten  the  heavens  with 
destruction,  now  descending  so  low  as  nearly  to  set  the 
earth  on  fire.  At  last  the  unfortunate  charioteer,  blinded 
with  the  glare,  and  terrified  at  the  awful  devastation  he 
had  caused,  dropped  the  reins  from  his  trembling  hands. 
Mountains  and  forests  were  in  flames,  rivers  and  streams 
were  dried  up,  and  a  general  conflagration  was  imminent. 
The  scorched  earth  now  called  on  Zeus  for  help,  who 
hurled  his  thunderbolt  at  Phaethon,  and  with  a  flash  of 
lightning  brought  the  fiery  steeds  to  a  standstill  The 
lifeless  body  of  the  youth  fell  headlong  into  the  river 
Eridanus,1  where  it  was  received  and  buried  by  the 

1  The  river  Po. 
(78)  E 


MYTHS   OF  ANCIENT  GREECE  AND   ROME. 


nymphs  of  the  stream.  His  sisters  mourned  so  long  for 
him  that  they  were  transformed  by  Zeus  into  poplars, 
and  the  tears  they  shed,  falling  into  the  waters,  became 
drops  of  clear,  transparent  amber.  Cycnus,  the  faithful 
friend  of  the  unhappy  Phaethon,  felt  such  overwhelming 
grief  at  his  terrible  fate,  that  he  pined  and  wasted  away. 
The  gods,  moved  with  compassion,  transformed  him  into 
a  swan,  which  for  ever  brooded  over  the  fatal  spot  where 
the  waters  had  closed  over  the  head  of  his  unfortunate 
friend. 

The  chief  seat  of  the  worship  of  Helios  was  the  island  of 
Rhodes,  which  according  to  the  following  myth  was  his 
especial  territory.  At  the  time  of  the  Titanomachia,  when 
the  gods  were  dividing  the  world  by  lot,  Helios  happened 
to  be  absent,  and  consequently  received  no  share.  He, 
therefore,  complained  to  Zeus,  who  proposed  to  have  a 
new  allotment,  but  this  Helios  would  not  allow,  saying, 
that  as  he  pursued  his  daily  journey,  his  penetrating  eye 
had  beheld  a  lovely,  fertile  island  lying  beneath  the  waves 
of  the  ocean,  and  that  if  the  immortals  would  swear  to 
give  him  the  undisturbed  possession  of  this  spot,  he  would 
be  content  to  accept  it  as  his  share  of  the  universe.  The 
gods  took  the  oath,  whereupon 
the  island  of  Rhodes  imme- 
diately raised  itself  above  the 
surface  of  the  waters. 

The  famous  Colossus  of 
Rhodes,  which  was  one  of  the 
seven  wonders  of  the  world, 
was  erected  in  honour  of 
Helios.  This  wonderful  statue 
was  105  feet  high,  and  was 
formed  entirely  of  brass;  it 
formed  the  entrance  to  the 
harbour  at  Rhodes,  and  the 
largest  vessel  could  easily  sail 
between  the  legs,  which  stood 
on  moles,  each  side  of  the  harbour.  Though  so  gigantic, 
it  was  perfectly  proportioned  in  every  part.  Some  idea  of 


EOS  (AURORA).  67 

its  size  may  be  gained  from  the  fact  that  very  few  people 
were  able  to  span  the  thumb  of  this  statue  with  their 
arms.  In  the  interior  of  the  Colossus  was  a  winding  stair- 
case leading  to  the  top,  from  the  summit  of  which,  by 
means  of  a  telescope,  the  coast  of  Syria,  and  also  the 
shores  of  Egypt,  are  said  to  have  been  visible.1 

EOS    (ACKOBA). 

Eos,  the  Dawn,  like  her  brother  Helios,  whose  advent 
she  always  announced,  was  also  deified  by  the  early  Greeks. 
She  too  had  her  own  chariot,  which  she  drove  across  the 
vast  horizon  both  morning  and  night,  before  and  after 
the  sun-god.  Hence  she  is  not  merely  the  personifica- 
tion of  the  rosy  morn,  but  also  of  twilight,  for  which 
reason  her  palace  is  placed  in  the  west,  on  the  island 
JEsea.  The  abode  of  Eos  is  a  magnificent  structure,  sur- 
rounded by  flowery  meads  and  velvety  lawns,  where 
nymphs  and  other  immortal  beings,  wind  in  and  out  in 
the  mazy  figures  of  the  dance,  whilst  the  music  of  a 
sweetly-tuned  melody  accompanies  their  graceful,  gliding 
movements. 

Eos  is  described  by  the  poets  as  a  beautiful  maiden  with 
rosy  arms  and  fingers,  and  large  wings,  whose  plumage  is 
of  an  ever-changing  hue;  she  bears  a  star  on  her  forehead, 
and  a  torch  in  her  hand.  Wrapping  round  her  the  rich 
folds  of  her  violet-tinged  mantle,  she  leaves  her  couch 
before  the  break  of  day,  and  herself  yokes  her  two  horses, 
Lampetus  and  Phaethon,  to  her  glorious  chariot  She 
then  hastens  with  active  cheerfulness  to  open  the  gates 
of  heaven,  in  order  to  herald  the  approach  of  her  brother, 
the  god  of  day,  whilst  the  tender  plants  and  flowers,  re- 
vived by  the  morning  dew,  lift  their  heads  to  welconu 
her  as  she  passes. 

1  This  great  work  of  antiquity  was  destroyed  by  an  earthquake  fifty- 
six  years  after  its  erection,  B.C.  256.  The  fragments  remained  on  the 
ground  for  many  centuries,  until  Rhodes  was  conquered  by  the  Turks, 
and  they  were  eventually  sold  by  one  of  the  generals  of  Caliph  Othman 
IV.  to  a  merchant  of  Emesa  for  £36,000,  A.D.  672. 


68  MYTHS  OF  ANCIENT   GREECE   AND   ROME. 

Eos  first  married  the  Titan  Astrseus,1  and  their  children 
were  Heosphorus  (Hesperus),  the  evening  star,  and  the 
winds.  She  afterwards  became  united  to  Tithonus,  son  of 
Laomedon,  king  of  Troy,  who  had  won  her  affection  by  his 
unrivalled  beauty;  and  Eos,  unhappy  at  the  thought  of 
their  being  ever  separated  by  death,  obtained  for  him 
from  Zeus  the  gift  of  immortality,  forgetting,  however,  to 
add  to  it  that  of  eternal  youth.  The  consequence  was 
that  when,  in  the  course  of  time,  Tithonus  grew  old  and 
decrepid,  and  lost  all  the  beauty  which  had  won  her 
admiration,  Eos  became  disgusted  with  his  infirmities, 
and  at  last  shut  him  up  in  a  chamber,  where  soon  little 
else  was  left  of  him  but  his  voice,  which  had  now  sunk 
into  a  weak,  feeble  quaver.  According  to  some  of  the 
later  poets,  he  became  so  weary  of  his  cheerless  and  miser- 
able existence,  that  he  entreated  to  be  allowed  to  die. 
This  was,  however,  impossible;  but  Eos,  pitying  his  un- 
happy condition,  exerted  her  divine  power,  and  changed 
him  into  a  grasshopper,  which  is,  as  it  were,  all  voice, 
and  whose  monotonous,  ceaseless  chirpings  may  not  in- 
aptly be  compared  to  the  meaningless  babble  of  extreme 
old  age. 


PHCEBUS-APOLLO. 

Phoebus-Apollo,  the  god  of  Light,  Prophecy,  Music, 
Poetry,  and  the  Arts  and  Sciences,  is  by  far  the  noblest 
conception  within  the  whole  range  of  Greek  mythology, 
and  his  worship,  which  not  only  extended  to  all  the 
states  of  Greece,  but  also  to  Asia  Minor  and  to  every 
Greek  colony  throughout  the  world,  stands  out  among 
the  most  ancient  and  strongly-marked  features  of  Grecian 
history,  and  exerted  a  more  decided  influence  over  the 
Greek  nation,  than  that  of  any  other  deity,  not  excepting 
Zeus  himself. 

Apollo  was  the  son  of  Zeus  and  Leto,  and  was  born 
beneath  the  shade  of  a  palm-tree  which  grew  at  the  foot 

1  According  to  some  authorities,  Strymon. 


PHCEBUS- APOLLO. 


of  Mount  Cynthus,  on  the  barren  and  rocky  island  of 
Delos.  The  poets  tell  us  that  the  earth  smiled  when  the 
young  god  first  beheld  the 
light  of  day,  and  that 
Delos  became  so  proud 
and  exultant  at  the  honour 
thus  conferred  upon  her, 
that  she  covered  herself 
with  golden  flowers;  swans 
surrounded  the  island, 
and  the  Delian  nymphs 
celebrated  his  birth  with 
songs  of  joy. 

The  unhappy  Leto, 
driven  to  Delos  by  the 
relentless  persecutions  of 
Hera,  was  not  long  per- 
mitted to  enjoy  her  haven 
of  refuge.  Being  still 
tormented  by  her  enemy, 

the  young  mother  was  once  more  obliged  to  fly;  she 
therefore  resigned  the  charge  of  her  new-born  babe 
to  the  goddess  Themis,  who  carefully  wrapped  the  help- 
less infant  in  swaddling-clothes,  and  fed  him  with  nectar 
and  ambrosia;  but  he  had  no  sooner  partaken  of  the 
heavenly  food  than,  to  the  amazement  of  the  goddess, 
he  burst  asunder  the  bands  which  confined  his  infant 
limbs,  and  springing  to  his  feet,  appeared  before  her  as 
a  full-grown  youth  of  divine  strength  and  beauty.  He 
now  demanded  a  lyre  and  a  bow,  declaring  that  hence- 
forth he  would  announce  to  mankind  the  will  of  his 
father  Zeus.  "  The  golden  lyre,"  said  he,  "  shall  be  my 
friend,  the  bent  bow  my  delight,  and  in  oracles  will  I 
foretell  the  dark  future."  With  these  words  he  ascended 
to  Olympus,  where  he  was  received  with  joyful  acclama- 
tions into  the  assembly  of  the  celestial  gods,  who  acknow- 
ledged him  as  the  most  beautiful  and  glorious  of  all  the 
sons  of  Zeus. 

Phoebus- Apollo  was  the  god  of  light  in  a  twofold  signi- 


70        MYTHS  OF  ANCIENT  GREECE  AND  ROME. 

fication :  first,  as  representing  the  great  orb  of  day  which 
illumines  the  world;  and  secondly,  as  the  heavenly  light 
which  animates  the  soul  of  man.  He  inherited  his  func- 
tion as  sun-god  from  Helios,  with  whom,  in  later  times, 
he  was  so  completely  identified,  that  the  personality  of 
the  one  became  gradually  merged  in  that  of  the  other. 
We,  accordingly,  find  Helios  frequently  confounded  with 
Apollo,  myths  belonging  to  the  former  attributed  to  the 
latter;  and  with  some  tribes — the  Ionic,  for  instance — so 
complete  is  this  identification,  that  Apollo  is  called  by 
them  Helios- Apollo. 

As  the  divinity  whose  power  is  developed  in  the 
broad  light  of  day,  he  brings  joy  and  delight  to  nature, 
and  health  and  prosperity  to  man.  By  the  influence  of  his 
warm  and  gentle  rays  he  disperses  the  noxious  vapours 
of  the  night,  assists  the  grain  to  ripen  and  the  flowers  to 
bloom. 

But  although,  as  god  of  the  sun,  he  is  a  life-giving 
and  life-preserving  power,  who,  by  his  genial  influence, 
dispels  the  cold  of  winter,  he  is,  at  the  same  time,  the 
god  who,  by  means  of  his  fiercely  darting  rays,  could 
spread  disease  and  send  sudden  death  to  men  and  ani- 
mals; and  it  is  to  this  phase  of  his  character  that  we 
must  look  for  the  explanation  of  his  being  considered, 
in  conjunction  with  his  twin-sister,  Artemis  (as  moon- 
goddess),  a  divinity  of  death.  The  brother  and  sister 
share  this  function  between  them,  he  taking  man  and  she 
woman  as  her  aim,  and  those  especially  who  died  in  the 
bloom  of  youth,  or  at  an  advanced  age,  were  believed  to 
have  been  killed  by  their  gentle  arrows.  But  Apollo  did 
not  always  send  an  easy  death.  We  see  in  the  Iliad  how, 
when  angry  with  the  Greeks,  the  "god  of  the  silver  bow" 
strode  down  from  Olympus,  with  his  quiver  full  of  death- 
bringing  darts,  and  sent  a  raging  pestilence  into  their 
camp.  For  nine  days  he  let  fly  his  fatal  arrows,  first  on 
animals  and  then  on  men,  till  the  air  became  darkened 
with  the  smoke  from  the  funeral  pyres. 

In  his  character  as  god  of  light,  Phcebus- Apollo  is  the 
protecting  deity  of  shepherds,  because  it  is  he  who  warms 


PHCEBTJS-APOLLO.  71 

the  fields  and  meadows,  and  gives  rich  pastures  to  the 
flocks,  thereby  gladdening  the  heart  of  the  herdsman. 

As  the  temperate  heat  of  the  sun  exercises  so  invigorat- 
ing an  effect  on  man  and  animals,  and  promotes  the 
growth  of  those  medicinal  herbs  and  vegetable  productions 
necessary  for  the  cure  of  diseases,  Phoebus-Apollo  was 
supposed  to  possess  the  power  of  restoring  life  and  health; 
hence  he  was  regarded  as  the  god  of  healing;  but  this 
feature  in  his  character  we  shall  find  more  particularly 
developed  in  his  son  Asclepius  (^Esculapius),  the  veritable 
god  of  the  healing  art. 

Pursuing  our  analysis  of  the  various  phases  in  the  cha- 
racter of  Phoebus- Apollo,  we  find  that  with  the  first  beams 
of  his  genial  light,  all  nature  awakens  to  renewed  life,  and 
the  woods  re-echo  with  the  jubilant  sound  of  the  untaught 
lays,  warbled  by  thousands  of  feathered  choristers.  Hence, 
by  a  natural  inference,  he  is  the  god  of  music,  and  as, 
according  to  the  belief  of  the  ancients,  the  inspirations  of 
genius  were  inseparably  connected  with  the  glorious  light 
of  heaven,  he  is  also  the  god  of  poetry,  and  acts  as  the 
special  patron  of  the  arts  and  sciences.  Apollo  is  himself 
the  heavenly  musician  among  the  Olympic  gods,  whose 
banquets  are  gladdened  by  the  wondrous  strains  which  he 
produces  from  his  favourite  instrument,  the  seven-stringed 
lyre.  In  the  cultus  of  Apollo,  music  formed  a  distinguish- 
ing feature.  All  sacred  dances,  and  even  the  sacrifices  in 
his  honour,  were  performed  to  the  sound  of  musical  in- 
struments; and  it  is,  in  a  great  measure,  owing  to  the 
influence  which  the  music  in  his  worship  exercised  on 
the  Greek  nation,  that  Apollo  came  to  be  regarded  as  the 
leader  of  the  nine  Muses,  the  legitimate  divinities  of  j>oetry 
and  song.  In  tins  character  he  is  called  Musagetes,  and 
is  always  represented  robed  in  a  long  flowing  garment; 
his  lyre,  to  the  tones  of  which  he  appears  to  be  singing,  is 
suspended  by  a  band  across  the  chest;  his  head  is  en- 
circled by  a  wreath  of  laurel,  and  his  long  hair,  stream- 
ing down  over  his  shoulders,  gives  him  a  somewhat 
effeminate  appearance. 

And  now  we  must  view  the  glorious  god  of  light  under 


72  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

another,  and  (as  far  as  regards  his  influence  over  the 
Greek  nation)  a  much  more  important  aspect;  for,  in  his- 
torical times,  all  the  other  functions  and  attributes  of 
Apollo  sink  into  comparative  insignificance  before  the 
great  power  which  he  exercised  as  god  of  prophecy.  It  is 
true  that  all  Greek  gods  were  endowed,  to  a  certain  extent, 
with  the  faculty  of  foretelling  future  events;  but  Apollo, 
as  sun-god,  was  the  concentration  of  all  prophetic  power, 
as  it  was  supposed  that  nothing  escaped  his  all-seeing  eye, 
which  penetrated  the  most  hidden  recesses,  and  laid  bare 
the  secrets  which  lay  concealed  behind  the  dark  veil  of 
the  future. 

We  have  seen  that  when  Apollo  assumed  his  god-like 
form,  he  took  his  place  among  the  immortals;  but  he  had 
not  long  enjoyed  the  rapturous  delights  of  Olympus,  before 
he  felt  within  him  an  ardent  desire  to  fulfil  his  great  mis- 
sion of  interpreting  to  mankind  the  will  of  his  mighty 
father.  He  accordingly  descended  to  earth,  and  travelled 
through  many  countries,  seeking  a  fitting  site  upon  which 
to  establish  an  oracle.  At  length  he  reached  the  southern 
side  of  the  rocky  heights  of  Parnassus,  beneath  which  lay 
the  harbour  of  Crissa.  Here,  under  the  overhanging  cliff, 
he  found  a  secluded  spot,  where,  from  the  most  ancient 
times,  there  had  existed  an  oracle,  in  which  Gsea  herself 
had  revealed  the  future  to  man,  and  which,  in  Deucalion's 
time,  she  had  resigned  to  Themis.  It  was  guarded  by 
the  huge  serpent  Python,  the  scourge  of  the  surrounding 
neighbourhood,  and  the  terror  alike  of  men  and  cattle. 
The  young  god,  full  of  confidence  in  his  unerring  aim, 
attacked  and  slew  the  monster  with  his  arrows,  thus  free- 
ing land  and  people  from  their  mighty  enemy. 

The  grateful  inhabitants,  anxious  to  do  honour  to  their 
deliverer,  flocked  round  Apollo,  who  proceeded  to  mark 
out  a  plan  for  a  temple,  and,  with  the  assistance  of  numbers 
of  eager  volunteers,  a  suitable  edifice  was  soon  erected.  It 
now  became  necessary  to  choose  ministers,  who  would  offer 
up  sacrifices,  interpret  his  prophecies  to  the  people,  and 
take  charge  of  the  temple.  Looking  round,  he  saw  in  the 
far  distance  a  vessel  bound  from  Crete  to  the  Pelopon- 


PHCEBUS-APOLLO.  73 

nesus,  and  determined  to  avail  himself  of  her  crew  for  his 
service.  Assuming  the  shape  of  an  enormous  dolphin, 
he  agitated  the  waters  to  such  a  degree,  that  the  ship  was 
tossed  violently  to  and  fro,  to  the  great  alarm  of  the 
mariners;  at  the  same  time  he  raised  a  mighty  wind, 
which  drove  the  ship  into  the  harbour  of  Crissa,  where 
she  ran  aground.  The  terrified  sailors  dared  not  set 
foot  on  shore;  but  Apollo,  under  the  form  of  a  vigorous 
youth,  stepped  down  to  the  vessel,  revealed  himself  in 
his  true  character,  and  informed  them  that  it  was  he 
who  had  driven  them  to  Crissa,  in  order  that  they 
might  become  his  priests,  and  serve  him  in  his  temple. 
Arrived  at  the  sacred  fane,  he  instructed  them  how  to 
perform  the  services  in  his  honour,  and  desired  them  to 
worship  him  under  the  name  of  Apollo-Delphinios,  be- 
cause he  had  first  appeared  to  them  under  the  form  of 
a  dolphin.  Thus  was  established  the  far-famed  oracle  of 
Delphi,  the  only  institution  of  the  kind  which  was  not 
exclusively  national,  for  it  was  consulted  by  Lydians, 
Phrygians,  Etruscans,  Romans,  &c.,  and,  in  fact,  was  held 
in  the  highest  repute  all  over  the  world.  In  obedience 
to  its  decrees,  the  laws  of  Lycurgus  were  introduced,  and 
the  earliest  Greek  colonies  founded.  No  cities  were  built 
without  first  consulting  the  Delphic  oracle,  for  it  was  be- 
lieved that  Apollo  took  special  delight  in  the  founding 
of  cities,  the  first  stone  of  which  he  laid  in  person;  nor 
was  any  enterprise  ever  undertaken,  without  inquiring  at 
this  sacred  fane  as  to  its  probable  success. 

But  that  which  brought  Apollo  more  closely  home  to 
the  hearts  of-  the  people,  and  raised  the  whole  moral 
tone  of  the  Greek  nation,  was  the  belief,  gradually  de- 
veloped with  the  intelligence  of  the  people,  that  he  was 
the  god  who  accepted  repentance  as  an  atonement  for 
sin,  who  pardoned  the  contrite  sinner,  and  who  acted  as 
the  special  protector  of  those,  who,  like  Orestes,  had  com- 
mitted a  crime,  which  required  long  years  of  expiation. 

Apollo  is  represented  by  the  poets  as  being  eternally 
young;  his  countenance,  glowing  with  joyous  life,  is  the 
embodiment  of  immortal  beauty;  his  eyes  are  of  a  deep 


74  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

blue;  his  forehead  low,  but  broad  and  intellectual;  his 
hair,  which  falls  over  his  shoulders  in  long  waving  locks, 
is  of  a  golden,  or  warm  chestnut  hue.  He  is  crowned 
with  laurel,  and  wears  a  purple  robe;  in  his  hand  he 
bears  his  silver  bow,  which  is  unbent  when  he  smiles, 
but  ready  for  use  when  he  menaces  evil-doers. 

But  Apollo,  the  eternally  beautiful  youth,  the  perfec- 
tion of  all  that  is  graceful  and  refined,  rarely  seems  to 
have  been  happy  in  his  love;  either  his  advances  met 
with  a  repulse,  or  his  union  with  the  object  of  his  affec- 
tion was  attended  with  fatal  consequences. 

His  first  love  was  Daphne  (daughter  of  Peneus,  the 
river-god),  who  was  so  averse  to  marriage  that  she  en- 
treated her  father  to  allow  her  to  lead  a  life  of  celibacy, 
and  devote  herself  to  the  chase,  which  she  loved  to  the 
exclusion  of  all  other  pursuits.  But  one  day,  soon  after 
his  victory  over  the  Python,  Apollo  happened  to  see  Eros 
bending  his  bow,  and  proud  of  his  own  superior  strength 
and  skill,  he  laughed  at  the  efforts  of  the  little  archer, 
saying  that  such  a  weapon  was  more  suited  to  the  one 
who  had  just  killed  the  terrible  serpent.  Eros  angrily  re- 
plied that  his  arrow  should  pierce  the  heart  of  the  mocker 
himself,  and  flying  off  to  the  summit  of  Mount  Parnas- 
sus, he  drew  from  his  quiver  two  darts  of  different  work- 
manship— one  of  gold,  which  had  the  effect  of  inspiring 
love;  the  other  of  lead,  which  created  aversion.  Taking 
aim  at  Apollo,  he  pierced  his  breast  with  the  golden 
shaft,  whilst  the  leaden  one  he  discharged  into  the 
bosom  of  the  beautiful  Daphne.  The  son  of  Leto  in- 
stantly felt  the  most  ardent  affection  for  the  nymph, 
'who,  on  her  part,  evinced  the  greatest  dislike  towards 
her  divine  lover,  and,  at  his  approach,  fled  from  him 
like  a  hunted  deer.  He  called  upon  her  in  the  most 
endearing  accents  to  stay,  but  she  still  sped  on,  until  at 
length,  becoming  faint  with  fatigue,  and  fearing  that  she 
was  about  to  succumb,  she  called  upon  the  gods  to  come 
to  her  aid.  Hardly  had  she  uttered  her  prayer  before  a 
heavy  torpor  seized  her  limbs,  and  just  as  Apollo  threw 
out  his  arms  to  embrace  her,  she  became  transformed 


PH<EBUS-APOLLO.  75 

into  a  laurel -bush.  He  sorrowfully  crowned  his  head 
with  its  leaves,  and  declared,  that  in  memory  of  his  love, 
it  should  henceforth  remain  evergreen,  and  be  held  sacred 
to  him.  *£- 

He  ^next  sought  the  love  of  Marpessa,  the  daughter 
of  Evenus;  but  though  her  father  approved  his  suit,  the 
maiden  preferred  a  youth  named  Idas,  who  contrived  to 
carry  her  off  in  a  winged  chariot  which  he  had  procured 
from  Poseidon.  Apollo  pursued  the  fugitives,  whom  he 
quickly  overtook,  and  forcibly  seizing  the  bride,  refused 
to  resign  her.  Zeus  then  interfered,  and  declared  that 
Marpessa  herself  must  decide  which  of  her  lovers  should 
claim  her  as  his  wife.  After  due  reflection  she  accepted 
Idas  as  her  husband,  judiciously  concluding  that  although 
the  attractions  of  the  divine  Apollo  were  superior  to  those 
of  her  lover,  it  would  be  wiser  to  unite  herself  to  a 
mortal,  who,  growing  old  with  herself,  would  be  less 
likely  to  forsake  her,  when  advancing  years  should  rob 
her  of  her  charms. 

Cassandra,  daughter  of  Priam,  king  of  Troy,  was  an- 
other object  of  the  love  of  Apollo.  She  feigned  to  return 
his  affection,  and  promised  to  marry  him,  provided  he 
would  confer  upon  her  the  gift  of  prophecy;  but  having 
received  the  boon  she  desired,  the  treacherous  maiden 
refused  to  comply  with  the  conditions  upon  which  it  had 
been  granted.  Incensed  at  her  breach  of  faith,  Apollo, 
unable  to  recall  the  gift  he  had  bestowed,  rendered  it 
useless  by  causing  her  predictions  to  fail  in  obtaining 
credence.  Cassandra  became  famous  in  history  for  her 
prophetic  powers,  but  her  prophecies  were  never  believed. 
For  instance,  she  warned  her  brother  Paris  that  if  he 
brought  back  a  wife  from  Greece  he  would  cause  the 
destruction  of  his  father's  house  and  kingdom;  she  also 
warned  the  Trojans  not  to  admit  the  wooden  horse 
within  the  walls  of  the  city,  and  foretold  to  Agamemnon 
all  the  disasters  which  afterwards  befell  him. 

Apollo  afterwards  married  Coronis,  a  nymph  of  Larissa, 
and  thought  himself  happy  in  the  possession  of  her 
faithful  love;  but  once  more  he  was  doomed  to  disap- 


76  MYTHS   OF  ANCIENT    GREECE   AND    ROME. 

pointment,  for  one  day  his  favourite  bird,  the  crow,  flew 
to  him  with  the  intelligence  that  his  wife  had  trans- 
ferred her  affections  to  a  youth  of  Haemonia.  Apollo, 
burning  with  rage,  instantly  destroyed  her  with  one  of 
his  death-bringing  darts.  Too  late  he  repented  of  his 
rashness,  for  she  had  been  tenderly  beloved  by  him,  and 
he  would  fain  have  recalled  her  to  life;  but,  although  he 
exerted  all  his  healing  powers,  his  efforts  were  in  vain. 
He  punished  the  crow  for  its  garrulity  by  changing  the 
colour  of  its  plumage  from  pure  white  to  intense  black, 
and  forbade  it  to  fly  any  longer  among  the  other  birds. 

Coronis  left  an  infant  son  named  Asclepius,  who  after- 
wards became  god  of  medicine.  His  powers  were  so 
extraordinary  that  he  could  not  only  cure  the  sick,  but 
could  even  restore  the  dead  to  life.  At  last  Aides  com- 
plained to  Zeus  that  the  number  of  shades  conducted  to 
his  dominions  was  daily  decreasing,  and  the  great  ruler 
of  Olympus,  fearing  that  mankind,  thus  protected  against 
sickness  and  death,  would  be  able  to  defy  the  gods  them- 
selves, killed  Asclepius  with  one  of  his  thunderbolts.  The 
loss  of  his  highly  gifted  son  so  exasperated  Apollo  that, 
being  unable  to  vent  his  anger  on  Zeus,  he  destroyed  the 
Cyclops,  who  had  forged  the  fatal  thunderbolts.  For  this 
offence,  Apollo  would  have  been  banished  by  Zeus  to 
Tartarus,  but  at  the  earnest  intercession  of  Leto  he  par- 
tially relented,  and  contented  himself  with  depriving  him 
of  all  power  and  dignity,  and  imposing  on  him  a  tem- 
porary servitude  in  the  house  of  Admetus,  king  of  Thes- 
saly.  Apollo  faithfully  served  his  royal  master  for  nine 
years  in  the  humble  capacity  of  a  shepherd,  and  was 
treated  by  him  with  every  kindness  and  consideration. 
During  the  period  of  his  service  the  king  sought  the  hand 
of  Alcestis,  the  beautiful  daughter  of  Pelias,  son  of  Posei- 
don; but  her  father  declared  that  he  would  only  resign  her 
to  the  suitor  who  should  succeed  in  yoking  a  lion  and  a 
wild  boar  to  his  chariot.  By  the  aid  of  his  divine  herds- 
man, Admetus  accomplished  this  difficult  task,  and  gained 
his  bride.  Nor  was  this  the  only  favour  which  the  king 
received  from  the  exiled  god,  for  Apollo  obtained  from 


PH<EBUS-APOLLO.  77 

the  Fates  the  gift  of  immortality  for  his  benefactor,  on 
condition  that  when  his  last  hour  approached,  some  mem- 
ber of  his  own  family  should  be  willing  to  die  in  his  stead. 
When  the  fatal  hour  arrived,  and  Admetus  felt  that  he 
was  at  the  point  of  death,  he  implored  his  aged  parents 
to  yield  to  him  their  few  remaining  days.  But  "  life  is 
sweet"  even  to  old  age,  and  they  both  refused  to  make 
the  sacrifice  demanded  of  them.  Alcestis,  however,  who 
had  secretly  devoted  herself  to  death  for  her  husband, 
was  seized  with  a  mortal  sickness,  which  kept  pace  with 
his  rapid  recovery.  The  devoted  wife  breathed  her  last 
in  the  arms  of  Admetus,  and  he  had  just  consigned  her 
to  the  tomb,  when  Heracles  chanced  to  come  to  the  palace. 
Admetus  held  the  rites  of  hospitality  so  sacred,  that  he 
at  first  kept  silence  with  regard  to  his  great  bereavement; 
but  as  soon  as  his  friend  heard  what  had  occurred,  he 
bravely  descended  into  the  tomb,  and  when  death  came 
to  claim  his  prey,  he  exerted  his  marvellous  strength,  and 
held  him  in  his  arms,  until  he  promised  to  restore  the 
beautiful  and  heroic  queen  to  the  bosom  of  her  family. 

Whilst  pursuing  the  peaceful  life  of  a  shepherd,  Apollo 
formed  a  strong  friendship  with  two  youths  named  Hya- 
cinthus  and  Cyparissus,  but  the  great  favour  shown  to 
them  by  the  god  did  not  suffice  to  shield  them  from  mis- 
fortune. The  former  was  one  day  throwing  the  discus 
with  Apollo,  when,  running  too  eagerly  to  take  up  the 
one  thrown  by  the  god,  he  was  struck  on  the  head  with 
it  and  killed  on  the  spot.  Apollo  was  overcome  with 
grief  at  the  sad  end  of  his  young  favourite,  but  being 
unable  to  restore  him  to  life,  he  changed  him  into  the 
flower  called  after  him  the  Hyacinth.  Cyparissus  had 
the  misfortune  to  kill  by  accident  one  of  Apollo's  favourite 
stags,  which  so  preyed  on  his  mind  that  he  gradually 
pined  away,  and  died  of  a  broken  heart  He  was  trans- 
formed by  the  god  into  a  cypress-tree,  which  owes  its 
name  to  this  story. 

After  these  sad  occurrences  Apollo  quitted  Thessaly 
and  repaired  to  Phrygia,  in  Asia  Minor,  where  he  met 
Poseidon,  who,  like  himself,  was  in  exile,  and  condemned 


78  MYTHS    OF   ANCIENT   GREECE   AND   ROME. 

to  a  temporary  servitude  on  earth.  The  two  gods  now 
entered  the  service  of  Laomedon,  king  of  Troy,  Apollo 
undertaking  to  tend  his  flocks,  and  Poseidon  to  build  the 
walls  of  the  city.  But  Apollo  also  contributed  his  assist- 
ance in  the  erection  of  those  wonderful  walls,  and,  by  the 
aid  of  his  marvellous  musical  powers,  the  labours  of  his 
fellow-worker,  Poseidon,  were  rendered  so  light  and  easy 
that  his  otherwise  arduous  task  advanced  with  astonish- 
ing celerity;  for,  as  the  master-hand  of  the  god  of  music 
grasped  the  chords  of  his  lyre,1  the  huge  blocks  of  stone 
moved  of  their  own  accord,  adjusting  themselves  with 
the  utmost  nicety  into  the  places  designed  for  them. 

But  though  Apollo  was  so  renowned  in  the  art  of 
music,  there  were  two  individuals  who  had  the  effrontery 
to  consider  themselves  equal  to  him  in  this  respect,  and, 
accordingly,  each  challenged  him  to  compete  with  them 
in  a  musical  contest.  These  were  Marsyas  and  Pan. 
Marsyas  was  a  satyr,  who,  having  picked  up  the  flute 
which  Athene  had  thrown  away  in  disgust,  discovered,  to 
his  great  delight  and  astonishment,  that,  in  consequence 
of  its-  having  touched  the  lips  of  a  goddess,  it  played  of 
itself  in  the  most  charming  manner.  Marsyas,  who  was  a 
great  lover  of  music,  and  much  beloved  on  this  account 
by  all  the  elf-like  denizens  of  the  woods  and  glens, 
was  so  intoxicated  with  joy  at  this  discovery,  that  he 
foolishly  challenged  Apollo  to  compete  with  him  in  a 
musical  contest.  The  challenge  being  accepted,  the 
Muses  were  chosen  umpires,  and  it  was  decided  that  the 
unsuccessful  candidate  should  suffer  the  punishment  of 
being  flayed  alive.  For  a  long  time  the  merits  of  both 
claimants  remained  so  equally  balanced,  that  it  was 
impossible  to  award  the  palm  of  victory  to  either,  seeing 
which,  Apollo,  resolved  to  conquer,  added  the  sweet 
tones  of  his  melodious  voice  to  the  strains  of  his  lyre, 

1  This  wonderful  lyre,  which  had  been  given  to  Apollo  by  Hermes 
(Mercury)  in  exchange  for  the  Caduceus  or  rod  of  wealth,  is  said  to 
have  possessed  such  extraordinary  powers,  that  it  caused  a  stone,  upon 
which  it  was  laid,  to  become  so  melodious,  that  ever  afterwards,  on  being 
touched,  it  emitted  a  musical  sound  which  resembled  that  produced  by 
the  lyre  itself. 


PHOZBUS-APOLLO.  79 

and  this  at  once  turned  the  scale  in  his  favour.  The 
unhappy  Marsyas  being  defeated,  had  to  undergo  the 
terrible  penalty,  and  his  untimely  fate  was  universally 
lamented;  indeed  the  Satyrs  and  Dryads,  his  com- 
panions, wept  so  incessantly  at  his  fate,  that  their  tears, 
uniting  together,  formed  a  river  in  Phrygia  which  is  still 
known  by  the  name  of  Marsyas. 

The  result  of  the  contest  with  Pan  was  by  no  means 
of  so  serious  a  character.  The  god  of  shepherds  having 
affirmed  that  he  could  play,  more  skilfully  on  his  flute 
of  seven  reeds  (the  syrinx  or  Pan's  pipe),  than  Apollo 
on  his  world-renowned  lyre,  a  contest  ensued,  in  which 
Apollo  was  pronounced  the  victor  by  all  the  judges  ap- 
pointed to  decide  between  the  rival  candidates.  Midas, 
king  of  Phrygia,  alone  demurred  at  this  decision,  having 
the  bad  taste  to  prefer  the  uncouth  tones  of  the  Pan's 
pipe  to  the  refined  melodies  of  Apollo's  lyre.  Incensed 
at  the  obstinacy  and  stupidity  of  the  Phrygian  king, 
Apollo  punished  him  by  giving  him  the  ears  of  an  ass. 
Midas,  horrified  at  being  thus  disfigured,  determined  to 
hide  his  disgrace  from  his  subjects  by  means  of  a  cap; 
his  barber,  however,  could  not  be  kept  in  ignorance  of 
the  fact,  and  was  therefore  bribed  with  rich  gifts  never 
to  reveal  it.  Finding,  however,  that  he  could  not  keep 
the  secret  any  longer,  he  dug  a  hole  in  the  ground  into 
which  he  whispered  it;  then  closing  up  the  aperture  he 
returned  home,  feeling  greatly  relieved  at  having  thus 
eased  his  mind  of  its  burden.  But  after  all,  this  very 
humiliating  secret  was  revealed  to  the  world,  for  some 
reeds  which  sprung  up  from  the  spot  murmured  inces- 
santly, as  they  waved  to  and  fro  in  the  wind:  "King 
Midas  has  the  ears  of  an  ass." 

In  the  sad  and  beautiful  story  of  Niobe,  daughter  of 
Tantalus,  and  wife  of  Amphion,  king  of  Thebes,  we  have 
another  instance  of  the  severe  punishments  meted  out  by 
Apollo  to  those  who  in  any  way  incurred  his  displeasure. 
Niobe  was  the  proud  mother  of  seven  sons  and  seven 
daughters,  and  exulting  in  the  number  of  her  children, 
she,  upon  one  occasion,  ridiculed  the  worship  of  Leto, 


80 


MYTHS   OF  ANCIENT   GREECE  AND   ROME. 


because  she  had  but  one  son  and  daughter,  and  desired 
the  Thebans,  for  the  future,  to  give  to  her  the  honours 
and  sacrifices  which  they  had  hitherto  offered  to  the 
mother  of  Apollo  and  Artemis.  The  sacrilegious  words 
had  scarcely  passed  her  lips 
before  Apollo  called  upon  his 
sister  Artemis  to  assist  him  in 
avenging  the  insult  offered  to 
their  mother,  and  soon  their  in- 
visible arrows  sped  through  the 
air.  Apollo  slew  all  the  sons, 
and  Artemis  had  already  slain 
all  the  daughters  save  one,  the 
youngest  and  best  beloved,  whom 
Niobe  clasped  in  her  arms,  when 
the  agonized  mother  implored 
the  enraged  deities  to  leave  her, 
at  least,  one  out  of  all  her  beau- 
tiful children;  but,  even  as  she 
prayed,  the  deadly  arrow  reached 
the  heart  of  this  child  also. 
Meanwhile  the  unhappy  father,  unable  to  bear  the  loss 
of  his  children,  had  destroyed  himself,  and  his  dead  body 
lay  beside  the  lifeless  corpse  of  his  favourite  son. 
Widowed  and  childless,  the  heart-broken  mother  sat 
among  her  dead,  and  the  gods,  in  pity  for  her  unutterable 
woe,  turned  her  into  a  stone,  which  they  transferred 
to  Siphylus,  her  native  Phrygian  mountain,  where  it  still 
continues  to  shed  tears. 

The  punishment  of  Niobe  forms  the  subject  of  a  mag- 
nificent marble  group,  which  was  found  at  Rome  in  the 
year  1553,  and  is  now  in  the  gallery  of  Uffizi,  at  Florence, 
The  renowned  singer  Orpheus  was  the  son  of  Apolle 
and  Calliope,  the  muse  of  epic  poetry,  and,  as  might  be 
expected  with  parents  so  highly  gifted,  was  endowed 
with  most  distinguished  intellectual  qualifications.  He 
was  a  poet,  a  teacher  of  the  religious  doctrines  known  as 
the  Orphic  mysteries,  and  a  great  musician,  having  in- 
herited from  his  father  an  extraordinary  genius  for  music. 


PHCEBUS-APOLLO.  81 

When  he  sang  to  the  sweet  tones  of  his  lyre,  he  charmed 
all  nature,  and  summoned  round  him  the  wild  beasts  of 
the  forests,  who,  under  the  influence  of  his  music,  became 
tame  and  gentle  as  lambs.  The  madly  rushing  torrents 
stopped  their  rapid  course,  and  the  very  mountains  and 
tree?  moved  from  their  places  at  the  sound  of  his  entranc- 
ing melodies. 

Orpheus  became  united  to  a  lovely  nymph  named 
Eurydice,  the  daughter  of  the  sea-god  Xereus,  whom  he 
fondly  loved.  She  was  no  less  attached  to  him,  and  their 
married  life  was  full  of  joy  and  happiness.  But  it  was 
only  short-lived;  for  Aristseus,1  the  half-brother  of  Or- 
pheus, having  fallen  in  love  with  the  beautiful  Eurydice, 
forcibly  endeavoured  to  take  her  from  her  husband,  and 
as  she  fled  across  some  fields  to  elude  his  pursuit,  she  was 
bitten  in  the  foot  by  a  venomous  snake,  which  lay  con- 
cealed in  the  long  grass.  Eurydice  died  of  the  wound, 
and  her  sorrowing  husband  filled  the  groves  and  valleys 
with  his  piteous  and  unceasing  lamentations. 

His  longing  to  behold  her  once  more  became  at  last 
so  unconquerable,  that  he  determined  to  brave  the  hor- 
rors of  the  lower  world,  in  order  to  entreat  Aides  to 
restore  to  him  his  beloved  wife.  Armed  only  with  his 
golden  lyre,  the  gift  of  Apollo,  he  descended  into  the 
gloomy  depths  of  Hades,  where  his  heavenly  music  ar- 
rested  for  a  while  the  torments  of  the  unhappy  sufferers. 
The  stone  of  Sisyphus  remained  motionless;  Tantalus  for- 
got his  perpetual  thirst;  the  wheel  of  Ixion  ceased  to 
revolve;  and  even  the  Furies  shed  tears,  and  withheld 
for  a  time  their  persecutions.  Undismayed  at  the  scenes 
of  horror  and  suffering  which  met  his  view  on  every  side, 
he  pursued  his  way  until  he  arrived  at  the  palace  of 
Aides.  Presenting  himself  before  the  throne  on  which 
sat  the  stony-hearted  king  and  his  consort  Persephone, 
Orpheus  recounted  his  woes  to  the  sound  of  his  lyre. 
Moved  to  pity  by  his  sweet  strains,  they  listened  to  his 

1  Aristseus  was  worshipped  as  a  rural  divinity  in  various  parts  of 
Greece,  and  was  supposed  to  have  taught  mankind  how  to. catch  bees, 
and  to  utilize  honey  and  wax. 

(73)  F 


82  MYTHS   OF  ANCIEIfT   GREECE  AND   ROME. 

melancholy  story,  and  consented  to  release  Eurydice  on 
condition  that  he  should  not  look  upon  her  until  they 
reached  the  upper  world.  Orpheus  gladly  promised  to 
comply  with  this  injunction,  and,  followed  by  Eurydice, 
ascended  the  steep  and  gloomy  path  which  led  to  the 
realms  of  life  and  light  All  went  well  until  he  was  just 
about  to  pass  the  extreme  limits  of  Hades,  when,  forget- 
ting for  the  moment  the  hard  condition,  he  turned  to 
convince  himself  that  his  beloved  wife  was  really  behind 
him.  The  glance  was  fatal,  and  destroyed  all  his  hopes 
of  happiness;  for,  as  he  yearningly  stretched  out  his  arms 
to  embrace  her,  she  was  caught  back,  and  vanished  from 
his  sight  for  ever.  The  grief  of  Orpheus  at  this  second 
loss  was  even  more  intense  than  before,  and  he  now 
avoided  all  human  society.  In  vain  did  the  nymphs,  his 
once  chosen  companions,  endeavour  to  win  him  back  to 
his  accustomed  haunts;  their  power  to  charm  was  gone, 
and  music  was  now  his  sole  consolation.  He"  wandered 
forth  alone,  choosing  the  wildest  and  most  secluded  paths, 
and  the  hills  and  vales  resounded  with  his  pathetic  melo- 
dies. At  last  he  happened  to  cross  the  path  of  some 
Thracian  women,  who  were  performing  the  wild  rites  of 
Dionysus  (Bacchus),  and  in  their  mad  fury  at  his  re- 
fusing to  join  them,  they  furiously  attacked  him,  and 
tore  him  in  pieces.  In  pity  for  his  unhappy  fate,  the 
Muses  collected  his  remains,  which  they  buried  at  the 
foot  of  Mount  Olympus,  and  the  nightingale  warbled  a 
funeral  dirge  over  his  grave.  His  head  was  thrown  into 
the  river  Hebrus,  and  as  it  floated  down  the  stream,  the 
lips  still  continued  to  murmur  the  beloved  name  of 
Eurydice. 

The  chief  seat  of  the  worship  of  Apollo  was  at  Delphi, 
and  here  was  the  most  magnificent  of  all  his  temples,  the 
foundation  of  which  reaches  far  beyond  all  historical 
knowledge,  and  which  contained  immense  riches,  the 
offerings  of  kings  and  private  persons,  who  had  received 
favourable  replies  from  the  oracle.  The  Greeks  believed 
Delphi  to  be  the  central  point  of  the  earth,  because  two 
eagles  sent  forth  by  Zeus,  one  from  the  east,  the  other 


ROMAN   APOLLO.  83 

from  the  west,  were  said  to  have  arrived  there  at  the 
same  moment. 

The  Pythian  games,  celebrated  in  honour  of  the  victory 
of  Apollo  over  the  Python,  took  place  at  Delphi  every 
four  years.  At  the  first  celebration  of  these  games,  gods, 
goddesses,  and  heroes  contended  for  the  prizes,  which 
were  at  first  of  gold  or  silver,  but  consisted,  in  later  times, 
of  simple  laurel  wreaths. 

On  account  of  its  being  the  place  of  his  birth,  the  whole 
island  of  Delos  was  consecrated  to  Apollo,  where  he  was 
worshipped  with  great  solemnity;  the  greatest  care  was 
taken  to  preserve  the  sanctity  of  the  spot,  for  which 
reason  no  one  was  suffered  to  be  buried  there.  At  the 
foot  of  Mount  Cynthus  was  a  splendid  temple  of  Apollo 
which  possessed  an  oracle,  and  was  enriched  with  magni- 
ficent offerings  from  all  parts  of  Greece.  Even  foreign 
nations  held  this  island  sacred,  for  when  the  Persians 
passed  it  on  their  way  to  attack  Greece,  they  not  only 
sailed  by,  leaving  it  uninjured,  but  sent  rich  presents  to 
the  temple.  Games,  called  Delia,  instituted  by  Theseus, 
were  celebrated  at  Delos  every  four  years. 

A  festival  termed  the  Gymnopedsea  was  held  at  Sparta 
in  honour  of  Apollo,  in  which  boys  sang  the  praises  of 
the  gods,  and  of  the  three  hundred  Lacedaemonians  who 
fell  at  the  battle  of  Thermopylae. 

Wolves  and  hawks  Avere  sacrificed  to  Apollo,  and  the 
birds  sacred  to  him  were  the  hawk,  raven,  and  swan. 

ROMAN  APOLLO. 

The  worship  of  Apollo  never  occupied  the  all-important 
position  in  Rome  which  it  held  in  Greece,  nor  was  it  in- 
troduced till  a  comparatively  late  period.  There  was  no 
sanctuary  erected  to  this  divinity  until  B.C.  430,  when  the 
Romans,  in  order  to  avert  a  plague,  built  a  temple  in  his 
honour;  but  we  do  not  find  the  worship  of  Apollo  be- 
coming in  any  way  prominent  until  the  time  of  Augus- 
tus, who,  having  called  upon  this  god  for  aid  before  the 
famous  battle  of  Actium,  ascribed  the  victory  which  he 


84 


MYTHS   OF   ANCIENT   GREECE   AND   ROME. 


gained,  to  his  influence,  and  accordingly  erected  a  temple 
there,  which  he  enriched  with  a  portion  of  the  spoil. 

Augustus  afterwards  built  another  temple  in  honour 
of  Apollo,  on  the  Palatine  Hill,  in  which  at  the  foot  of 
his  statue,  were  deposited  two  gilt  chests,  containing  the 
Sibylline  oracles.  These  oracles  were  collected  to  replace 
the  Sibylline  books  originally  preserved  in  the  temple  of 
Jupiter,  which  were  destroyed  when  that  edifice  was 
burned. 

The  Sibyls  were  maidens  who  had  received  the  gift  of 
prophecy,  and  the  privilege  of  living  to  an  incredible  age. 
One  of  these  Sibyls  (known  as  the  Cumsean)  appeared  to 
Tarquinius  Superbtis,  the  last 
king  of  Eome,  offering  for 
sale  nine  books,  which  she  in- 
formed him  had  been  written 
by  herself.  Not  knowing 
who  she  was,  Tarquin  refused 
to  buy  them,  upon  which  she 
burned  three,  and  returned 
with  six,  demanding  the  same 
price  as  before.  Being  again 
driven  away  as  an  impostor, 
she  again  retired  and  burned 
three  more,  returning  with 
the  remaining  three,  for  which 
she  still  asked  the  same  price 
as  at  first.  Tarquin,  amazed 
at  her  inconsistency,  now  con- 
sulted the  Augurs,  who  blamed  him  for  not  having  bought 
the  nine  books  when  they  were  first  offered  to  him,  and 
desired  him  to  secure  the  remaining  three,  at  whatever 
price  they  were  to  be  had.  He,  accordingly,  purchased 
the  volumes,  which  were  found  to  contain  predictions  of 
great  importance  to  the  Romans.  After  the  disposal  of 
the  books,  the  Sibyl  vanished,  and  was  seen  no  more. 

The  most  beautiful  and  renowned  of  all  the  statues  of 
Apollo  now  in  existence,  is  that  known  as  the  Apollo 
Belvedere,  which  was  found  in  1503  among  the  ruins  of 


HECATE.  85 

ancient  Antium.  It  was  purchased  by  Pope  Julius  II., 
who  removed  it  to  the  Belvedere  of  the  Vatican,  from 
whence  it  takes  its  name,  and  where  it  has  been,  for  more 
than  three  hundred  years,  the  admiration  of  the  world. 
When  Rome  was  taken,  and  plundered  by  the  French, 
this  celebrated  statue  was  transported  to  Paris,  and  placed 
in  the  museum  there,  but  in  1815  it  was  restored  to  its 
former  place  in  the  Vatican.  The  attitude  of  the  figure, 
which  is  more  than  seven  feet  high,  is  inimitable  in  its 
freedom,  grace,  and  majesty.  The  forehead  is  noble  and 
intellectual,  and  the  whole  countenance  so  exquisite  in  its 
beauty,  that  one  pauses  spell-bound  to  gaze  on  so  perfect 
a  conception.  The  god  has  a  very  youthful  appearance, 
as  is  usual  in  all  his  representations,  and  with  the  excep- 
tion of  a  short  mantle  which  falls  from  his  shoulders,  is 
unclothed.  He  stands  against  the  trunk  of  a  tree,  up 
which  a  serpent  is  creeping,  and  his  left  arm  is  out- 
stretched, as  though  about  to  punish. 

HECATE. 

Hecate  would  appear  to  have  been  originally  a  moon- 
goddess  worshipped  by  the  Thracians.  She  became  con- 
founded, and  eventually  identified  with  Selene  and  Per- 
sephone, and  is  one  of  those  divinities  of  whom  the 
ancients  had  various  conflicting  accounts. 

Hecate  was  the  daughter  of  Perses  and  "gold-wreathed" 
Astrsea  (the  starry  night1),  and  her  sway  extended  over 
earth,  heaven,  and  hell,  for  which  reason  she  is  repre- 
sented in  works  of  art  as  a  triple  divinity,  having  three 
female  bodies,  all  young  and  beautiful,  and  united  to- 
gether. 

In  later  times,  when  this  divinity  becomes  identified 
with  Persephone,  she  is  supposed  to  inhabit  the  lower 
world  as  a  malignant  deity,  and  henceforward  it  is  the 
gloomy,  awe-inspiring  side  of  her  character  which  alone 

1  Astrsea  was  the  daughter  of  the  Titans  Corns  and  Phoebe.  Perses 
was  son  of  the  Titans  Crios  and  Eurybia. 


86        MYTHS  OF  ANCIENT  GREECE  AND  ROME. 

develops  itself.  She  now  presides  over  all  practices  con- 
nected with  witchcraft  and  enchantments,  haunts  sepul- 
chres, and  the  point  where  two  roads  cross,  and  lonely 
spots  where  murders  have  been  committed.  She  was 
supposed  to  be  connected  with  the  appearance  of  ghosts 
and  spectres,  to  possess  unlimited  influence  over  the 
powers  of  the  lower  world,  and  to  be  able  to  lay  to 
rest  unearthly  apparitions  by  her  magic  spells  and  in- 
cantations. 

Hecate  appears  as  a  gigantic  woman,  bearing  a  torch 
and  a  sword.  Her  feet  and  hair  are  formed  of  snakes, 
and  her  passage  is  accompanied  by  voices  of  thunder, 
weird  shrieks  and  yells,  and  the  deep  baying  and  howl- 
ing of  dogs. 

Her  favour  was  propitiated  by  offerings  and  sacrifices, 
principally  consisting  of  black  lambs.  Her  festivals  were 
celebrated  at  night,  by  torchlight,  when  these  animals 
were  offered  to  her,  accompanied  by  many  peculiar  cere- 
monies. These  ceremonies  were  carried  out  with  the 
minutest  attention  to  details,  as  it  was  believed  that  the 
omission  of  the  slightest  particular  would  afford  to  her 
ministers,  the  evil  spirits  of  the  lower  world,  who  hovered 
round  the  worshippers,  an  opportunity  for  entering  among 
them,  and  exerting  their  baneful  influence.  At  the  end 
of  every  month  food  was  placed  wherever  two  roads  met, 
in  readiness  for  her  and  other  malignant  divinities. 

In  studying  the  peculiar  characteristics  which  Hecate 
assumes  Avhen  she  usurps  the  place  of  Persephone,  the 
rightful  mistress  of  the  lower  world,  we  are  reminded  of 
the  various  superstitions  with  regard  to  spectres,  witch- 
craft, &c.,  which  have,  even  down  to  our  own  times, 
exerted  so  powerful  an  influence  over  the  minds  of  the 
ignorant,  and  which  would  appear  to  owe  their  origin  to 
a  remote  pagan  source. 

SELENE  (LUNA). 

Just  as  Helios  personified  the  sun,  so  his  sister  Selene 
represented  the  moon,  and  was  supposed  to  drive  her 


ARCADIAN   ARTEMIS.  87 

chariot  across  the  sky  whilst  her  brother  was  reposing 
after  the  toils  of  the  day. 

When  the  shades  of  evening  began  to  enfold  the  earth, 
the  two  milk-white  steeds  of  Selene  rose  out  of  the  mys- 
terious depths  of  Oceanus.  Seated  in  a  silvery  chariot, 
and  accompanied  by  her  daughter  Herse,  the  goddess  of 
the  dew,  appeared  the  mild  and  gentle  queen  of  the  night, 
with  a  crescent  on  her  fair  brow,  a  gauzy  veil  flowing 
behind,  and  a  lighted  torch  in  her  hand. 

Selene  greatly  admired  a  beautiful  young  shepherd 
named  Endymion,  to  whom  Zeus  had  accorded  the  privi- 
lege of  eternal  youth,  combined  with  the  faculty  of  sleep- 
ing whenever  he  desired,  and  as  long  as  he  wished.  Seeing 
this  lovely  youth  fast  asleep  on  Mount  Latmus,  Selene 
was  so  struck  with  his  beauty,  that  she  came  down  every 
night  from  heaven  to  watch  over  and  protect  him. 

ARTEMIS  (DIANA). 

Artemis  was  worshipped  by  the  Greeks  under  various 
appellations,  to  each  of  which  belonged  special  charac- 
teristics. Thus  she  is  known  as  the  Arcadian,  Ephesian 
and  Brauronian  Artemis,  and  also  as  Selene-Artemis,  and 
in  order  fully  to  comprehend  the  worship  of  this  divinity, 
we  must  consider  her  under  each  aspect. 

ARCADIAN  ARTEMIS. 

The  Arcadian  Artemis  (the  real  Artemis  of  the  Greeks) 
was  the  daughter  of  Zeus  and  Leto,  and  twin-sister  of 
Apollo.  She  was  the  goddess  of  Hunting  and  Chastity, 
and  having  obtained  from  her  father  permission  to  lead 
a  life  of  celibacy,  she  ever  remained  a  maiden-divinity. 
Artemis  is  the  feminine  counterpart  of  her  brother,  the 
glorious  god  of  Light,  and,  like  him,  though  she  deals 
out  destruction  and  sudden  death'  to  men  and  animals, 
she  is  also  able  to  alleviate  suffering  and  cure  diseases. 
Like  Apollo  also,  she  is  skilled  in  the  use  of  the  bow,  but 
in  a  far  more  eminent  degree,  for  in  the  character  of 
Artemis,  who  devoted  herself  to  the  chase  with  passionate 


88  MYTHS   OF   ANCIENT    GREECE   AND    ROME. 

ardour,  this  becomes  an  all-distinguishing  feature.  Armed 
with  her  bow  and  quiver,  and  attended  by  her  train  of 
huntresses,  who  were  nymphs  of  the  woods  and  springs, 
she  roamed  over  the  mountains  in  pursuit  of  her  favourite 
exercise,  destroying  in  her  course  the  wild  animals  of  the 
forest  When  the  chase  was  ended,  Artemis  and  her 
maidens  loved  to  assemble  in  a  shady  grove,  or  on  the 
banks  of  a  favourite  stream,  where  they  joined  in  the 
merry  song,  or  graceful  dance,  and  made  the  hills  resound 
with  their  joyous  shouts. 

As  the  type  of  purity  and  chastity,  Artemis  was  es- 
pecially venerated  by  young  maidens,  who,  before  marry- 
ing, sacrificed  their  hair  to  her.  She  was  also  the 
patroness  of  those  vowed  to  celibacy,  and  punished 
severely  any  infringement  of  their  obligation. 

The  huntress-goddess  is  represented  as  being  a  head 
taller  than  her  attendant  nymphs,  and  always  appears  as 
a  youthful  and  slender  maiden.  Her  features  are  beauti- 
ful, but  wanting  in  gentleness  of  expression;  her  hair 
is  gathered  negligently  into  a  knot  at  the  back  of  her 
Avell-sliaped  head;  and  her  figure,  though  somewhat 
masculine,  is  most  graceful  in  its  attitude  and  propor- 
tions. The  short  robe  she  wears,  leaves  her  limbs  free 
for  the  exercise  of  the  chase,  her  devotion  to  which  is 
indicated  by  the  quiver  which  is  slung  over  her  shoulder, 
and  the  bow  which  she  bears  in  her  hand. 

There  are  many  famous  statues  of  this  divinity;  but 
the  most  celebrated  is  that  known  as  the  Diana  of  Ver- 
sailles, now  in  the  Louvre,  which  fonns  a  not  unworthy 
companion  to  the  Apollo-Belvedere  of  the  Vatican.  In 
this  statue,  the  goddess  appears  in  the  act  of  rescuing  a 
hunted  deer  from  its  pursuers,  on  Avhom  she  is  turning 
with  angry  mien.  One  hand  is  laid  protectingly  on  the 
head  of  the  stag,  whilst  with  the  other  she  draws  an 
arrow  from  the  quiver  which  hangs  over  her  shoulder. 

Her  attributes  are  the  bow,  quiver,  and  spear.  The 
animals  sacred  to  her  are  the  hind,  dog,  bear,  and  wild 
boar. 

Artemis  promptly  resented  any  disregard  or  neglect  of 


ARCADIAN  ARTEMIS. 


her  worship;  a  remarkable  instance  of  this  is  shown  in 
the  story  of  the  Calydonian  boar-hunt,  which  is  as  fol- 
lows : — 

Oeneus,  king  of  Caly- 
don  in  ^Etolia,  had  in- 
curred the  displeasure  of 
Artemis  by  neglecting  to 
include  her  in  a  general 
sacrifice  to  the  gods  which 
he  had  offered  up,  out  of 
gratitude  for  a  bountiful 
harvest.  The  goddess,  en- 
raged at  this  neglect,  sent 
a  wild  boar  of  extraordi- 
nary size  and  prodigious 
strength,  which  destroyed 
the  sprouting  grain,  laid 
waste  the  fields,  and  threat- 
ened the  inhabitants  with 
famine  and  death.  At  this 
juncture,  Meleager,  the 
brave  son  of  Oeneus,  re- 
turned from  the  Argonautic  expedition,  and  finding 
his  country  ravaged  by  this  dreadful  scourge,  entreated 
the  assistance  of  all  the  celebrated  heroes  of  the  age 
to  join  him  in  hunting  the  ferocious  monster.  Among 
the  most  famous  of  those  who  responded  to  his  call  were 
Jason,  Castor  and  Pollux,  Idas  and  Lynceus,  Peleus, 
Telamon,  Admetus,  Perithous,  and  Theseus.  The 
brothers  of  Althoa,  wife  of  Oeneus,  joined  the  hunters, 
and  Meleager  also  enlisted  into  his  service  the  fleet- 
footed  huntress  Atalanta. 

The  father  of  this  maiden  Avas  Schoeneus,  an  Arcadian, 
who,  disappointed  at  the  birth  of  a  daughter  when  he 
had  particularly  desired  a  son,  had  exposed  her  on  the 
Parthenian  Hill,  where  he  left  her  to  perish.  Here  she 
was  nursed  by  a  she-bear,  and  at  last  found  by  some 
hunters,  who  reared  her,  and  gave  her  the  name  of 
Atalanta.  As  the  maiden  greAv  up,  she  became  an  ardent 


90  MYTHS   OF  ANCIENT  GREECE  AND   ROME. 

lover  of  the  chase,  and  was  alike  distinguished  for  her 
beauty  and  courage.  Though  often  wooed,  she  led  a  life 
of  strict  celibacy,  an  oracle  having  predicted  that  inevit- 
able misfortune  awaited  her,  should  she  give  herself  in 
marriage  to  any  of  her  numerous  suitors. 

Many  of  the  heroes  objected  to  hunt  in  company  with 
a  maiden;  but  Meleager,  who  loved  Atalanta,  overcame 
their  opposition,  and  the  valiant  band  set  out  on  their 
expedition.  Atalanta  was  the  first  to  wound  the  boar 
with  her  spear,  but  not  before  two  of  the  heroes  had  met 
their  death  from  his  fierce  tusks.  After  a  long  and 
desperate  encounter,  Meleager  succeeded  in  killing  the 
monster,  and  presented  the  head  and  hide  to  Atalanta,  as 
trophies  of  the  victory.  The  uncles  of  Meleager,  how- 
ever, forcibly  took  the  hide  from  the  maiden,  claiming 
their  right  to  the  spoil  as  next  of  kin,  if  Meleager  re- 
signed it.  Artemis,  whose  anger  was  still  unappeased, 
caused  a  violent  quarrel  to  arise  between  uncles  and 
nephew,  and,  in  the  struggle  which  ensued,  Meleager 
killed  his  mother's  brothers,  and  then  restored  the  hide 
to  Atalanta.  "When  Althea  beheld  the  dead  bodies  of 
the  slain  heroes,  her  grief  and  anger  knew  no  bounds. 
She  swore  to  revenge  the  death  of  her  brothers  on  her 
own  son,  and  unfortunately  for  him,  the  instrument  of 
vengeance  lay  ready  to  her  hand. 

At  the  birth  of  Meleager,  the  Moirae,  or  Fates,  entered 
the  house  of  Oeneus,  and  pointing  to  a  piece  of  wood 
then  burning  on  the  hearth,  declared  that  as  soon  as  it 
was  consumed  the  babe  would  surely  die.  On  hearing 
this,  Althea  seized  the  brand,  laid  it  up  carefully  in  a 
chest,  and  henceforth  preserved  it  as  her  most  precious 
possession.  But  now,  love  for  her  son  giving  place  to 
the  resentment  she  felt  against  the  murderer  of  her 
brothers,  she  threw  the  fatal  brand  into  the  devouring 
flames.  As  it  consumed,  the  vigour  of  Meleager  wasted 
away,  and  when  it  was  reduced  to  ashes,  he  expired.  Re- 
penting too  late  the  terrible  effects  of  her  rash  deed, 
Althea,  in  remorse  and  despair,  took  away  her  own  life. 

The  news  of  the  courage  and  intrepidity  displayed  by 


ARCADIAN   ARTEMIS.  91 

Atalanta  in  the  famous  boar-hunt,  being  carried  to  the 
ears  of  her  father,  caused  him  to  acknowledge  his  long- 
lost  child.  Urged  by  him  to  choose  one  of  her  numerous 
suitors,  she  consented  to  do  so,  but  made  it  a  condition 
that  he  alone,  who  could  outstrip  her  in  the  race,  should 
become  her  husband,  whilst  those  she  defeated  should  be 
put  to  death  by  her,  with  the  lance  which  she  bore  in  her 
hand.  Thus  many  suitors  had  perished,  for  the  maiden 
was  unequalled  for  swiftness  of  foot,  but  at  last  a  beautiful 
youth,  named  Hippomenes,  who  had  vainly  endeavoured 
to  win  her  love  by  his  assiduous  attentions  in  the  chase, 
ventured  to  enter  the  fatal  lists.  Knowing  that  only  by 
stratagem  could  he  hope  to  be  successful,  he  obtained,  by 
the  help  of  Aphrodite,  three  golden  apples  from  the 
garden  of  the  Hesperides,  which  he  threw  down  at  in- 
tervals during  his  course.  Atalanta,  secure  of  victory, 
stooped  to  pick  up  the  tempting  fruit,  and,  in  the  mean- 
time, Hippomenes  arrived  at  the  goal.  He  became  the 
husband  of  the  lovely  Atalanta,  but  forgot,  in  his  newly 
found  happiness,  the  gratitude  which  he  owed  to  Aphro- 
dite, and  the  goddess  withdrew  her  favour  from  the  pair. 
Not  long  after,  the  prediction  which  foretold  misfortune 
to  Atalanta,  in  the  event  of  her  marriage,  was  verified, 
for  she  and  her  husband,  having  strayed  unsanctioned  into 
a  sacred  grove  of  Zeus,  were  both  transformed  into  lions. 

The  trophies  of  the  ever-memorable  boar-hunt  had 
been  carried  by  Atalanta  into  Arcadia,  and,  for  many 
centuries,  the  identical  hide  and  enormous  tusks  of  the 
Calydonian  boar  hung  in  the  temple  of  Athene  at  Tegea. 
The  tusks  were  afterwards  conveyed  to  Rome,  and  shown 
there  among  other  curiosities. 

A  forcible  instance  of  the  manner  in  which  Artemis 
resented  any  intrusion  on  her  retirement,  is  seen  in  the 
fate  which  befell  the  famous  hunter  Actaeon,  who 
happening  one  day  to  see  Artemis  and  her  attendants 
bathing,  imprudently  ventured  to  approach  the  spot. 
The  goddess,  incensed  at  his  audacity,  sprinkled  him  with 
water,  and  transformed  him  into  a  stag,  whereupon  he  was 
torn  in  pieces  and  devoured  by  his  own  dogs. 


92  MYTHS   OF  ANCIENT   GREECE   AND   ROME. 


EPHESIAN  ARTEMIS. 


The  Ephesian  Artemis,  known  to  us  as  "Diana  of 
the  Ephesians,"  was  a  very  ancient  Asiatic  divinity  of 
Persian  origin  called  Metra,1  whose  worship  the  Greek 
colonists  found  already  established,  when  they  first  settled 
in  Asia  Minor,  and  whom  they  identified  with  their  own 
Greek  Artemis,  though  she  really  possessed  but  one  single 
attribute  in  common  with  their  home  deity. 

Metra  was  a  twofold  divinity,  and  represented,  in  one 
phase  of  her  character,  all-pervading  love;  in  the  other 
she  was  the  light  of  heaven;  and  as  Artemis,  in  her  char- 
acter as  Selene,  was  the  only  Greek  female  divinity  who 
represented  celestial  light,  the  Greek  settlers,  according 
to  their  custom  of  fusing  foreign  deities  into  their  own, 
seized  at  once  upon  this  point  of  resemblance,  and  decided 
that  Metra  should  henceforth  be  regarded  as  identical 
with  Artemis. 

In  her  character  as  the  love  which  pervades  all  nature, 
and  penetrates  everywhere,  they  believed  her  also  to  be 
present  in  the  mysterious  Realm  of  Shades,  where  she 
exercised  her  benign  sway,  replacing  to  a  certain  extent 
that  ancient  divinity  Hecate,  and  partly  usurping  also 
the  place  of  Persephone,  as  mistress  of  the  lower  world. 
Thus  they  believed  that  it  was  she  who  permitted  the 
spirits  of  the  departed  to  revisit  the  earth,  in  order  to 
communicate  with  those  they  loved,  and  to  give  them 
timely  warning  of  coming  evil.  In  fact,  this  great, 
mighty,  and  omnipresent  power  of  love,  as  embodied  in 
the  Ephesian  Artemis,  was  believed  by  the  great  thinkers 
of  old,  to  be  the  ruling  spirit  of  the  universe,  and  it  was 
to  her  influence  that  all  the  mysterious  and  beneficent 
workings  of  nature  were  ascribed. 

There  was  a  magnificent  temple  erected  to  this  divinity 
at  Ephesus  (a  city  of  Asia  Minor),  which  was  ranked 
among  the  seven  wonders  of  the  world,  and  was  un- 
equalled in  beauty  and  grandeur.  The  interior  of  this 

1  Called  also  Anaitk-Aphroditis. 


BRAUROXIAN    ARTEMIS.  93 

edifice  was  adorned  with  statues  and  paintings,  and  con- 
tained one  hundred  and  twenty-seven  columns,  sixty  feet 
in  height,  each  column  having  been  placed  there  by  a 
different  king.  The  wealth  deposited  in  this  temple  was 
enormous,  and  the  goddess  was  here  worshipped  with 
particular  awe  and  solemnity.  In  the  interior  of  the 
edifice  stood  a  statue  of  her,  formed  of  ebony,  with  lions 
on  her  arms  and  turrets  on  her  head,  whilst  a  number  of 
breasts  indicated  the  fruitfulness  of  the  earth  and  of  na- 
ture. Ctesiphon  was  the  principal  architect  of  this  world- 
renowned  structure,  which,  however,  was  not  entirely 
completed  till  two  hundred  and  twenty  years  after  the 
foundation-stone  was  laid.  But  the  labour  of  centuries 
was  destroyed  in  a  single  night;  for  a  man  called  Hero- 
stratus,  seized  with  the  insane  desire  of  making  his  name 
famous  to  all  succeeding  generations,  set  fire  to  it  and 
completely  destroyed  it.1  So  great  was  the  indignation 
and  sorrow  of  the  Ephesians  at  this  calamity,  that  they 
enacted  a  law,  forbidding  the  incendiary's  name  to  be 
mentioned,  thereby  however,  defeating  their  own  object, 
for  thus  the  name  of  Herostratus  has  been  handed  down 
to  posterity,  and  will  live  as  long  as  the  memory  of  the 
famous  temple  of  Ephesus. 


BRAUEONIAX  ARTEMIS. 


In  ancient  times,  the  country  which  we  now  call  the 
Crimea,  was  knoAvn  by  the  name  of  the  Taurica  Cherson- 
nesus.  It  was  colonized  by  Greek  settlers,  who,  finding 
that  the  Scythian  inhabitants  had  a  native  divinity  some- 
what resembling  their  own  Artemis,  identified  her  with 
the  huntress-goddess  of  the  mother-country.  The  worship 
of  this  Taurian  Artemis  was  attended  with  the  most 
barbarous  practices,  for,  in  accordance  with  a  law  which 
she  had  enacted,  all  strangers,  whether  male  or  female, 
landing,  or  shipwrecked  on  her  shores,  were  sacrificed 
upon  her  altars.  It  is  supposed  that  this  decree  was 

1  This  occurred  during  the  night  Alexander  the  Great  was  born. 


94  MYTHS   OF   ANCIENT   GREECE   AND   ROME. 

issued  by  the  Taurian  goddess  of  Chastity,  to  protect  the 
purity  of  her  followers,  by  keeping  them  apart  from  foreign 
influences. 

The  interesting  story  of  Iphigenia,  a  priestess  in  the 
temple  of  Artemis  at  Tauris,  forms  the  subject  of  one  of 
Schiller's  most  beautiful  plays.  The  circumstances  oc- 
curred at  the  commencement  of  the  Trojan  war,  and  are 
as  follows: — The  fleet,  collected  by  the  Greeks  for  the 
siege  of  Troy,  had  assembled  at  Aulis,  in  Boeotia,  and 
was  about  to  set  sail,  when  Agamemnon,  the  commander- 
in-chief,  had  the  misfortune  to  kill  accidentally,  a  stag 
which  was  grazing  in  a  grove,  sacred  to  Artemis.  The 
offended  goddess  sent  continuous  calms  which  delayed 
the  departure  of  the  fleet,  and  Calchas,  the  soothsayer, 
who  had  accompanied  the  expedition,  declared  that 
nothing  less  than  the  sacrifice  of  Agamemnon's  favourite 
daughter,  Iphigenia,  would  appease  the  wrath  of  the  god- 
dess. At  these  words,  the  heroic  heart  of  the  brave  leader 
sank  within  him,  and  he  declared  that  rather  than  consent 
to  so  fearful  an  alternative,  he  would  give  up  his  share  in 
the  expedition  and  return  to  Argos.  In  this  dilemma 
Odysseus  and  the  other  great  generals  called  a  council  to 
discuss  the  matter,  and,  after  much  deliberation,  it  was 
decided  that  private  feeling  must  yield  to  the  welfare  of 
the  state.  For  a  long  time  the  unhappy  Agamemnon 
turned  a  deaf  ear  to  their  arguments,  but  at  last  they 
succeeded  in  persuading  him  that  it  was  his  duty  to  make 
the  sacrifice.  He,  accordingly,  despatched  a  messenger  to 
his  wife,  Clytemnaestra,  begging  her  to  send  Iphigenia 
to  him,  alleging  as  a  pretext  that  the  great  hero  Achilles 
desired  to  make  her  his  wife.  Rejoicing  at  the  brilliant 
destiny  which  awaited  her  beautiful  daughter,  the  fond 
mother  at  once  obeyed  the  command,  and  sent  her  to 
Aulis.  When  the  maiden  arrived  at  her  destination,  and 
discovered,  to  her  horror,  the  dreadful  fate  which  awaited 
her,  she  threw  herself  in  an  agony  of  grief  at  her  father's 
feet,  and  with  sobs  and  tears  entreated  him  to  have 
mercy  on  her,  and  to  spare  her  young  life.  But  alas! 
her  doom  was  sealed,  and  her  now  repentant  and  heart- 


BRAURONIAN   ARTEMIS.  95 

broken  father  was  powerless  to  avert  it.  The  unfortunate 
victim  was  bound  to  the  altar,  and  already  the  fatal 
knife  was  raised  to  deal  the  death-blow,  when  suddenly 
Iphigenia  disappeared  from  view,  and  in  her  place  on 
the  altar,  lay  a  beautiful  deer  ready  to  be  sacrificed.  It 
was  Artemis  herself,  who,  pitying  the  youth  and  beauty 
of  her  victim,  caused  her  to  be  conveyed  in  a  cloud  to 
Taurica,  where  she  became  one  of  her  priestesses,  and 
intrusted  with  the  charge  of  her  temple;  a  dignity,  how- 
ever, which  necessitated  the  offering  of  those  human 
sacrifices  presented  to  Artemis. 

Many  years  passed  away,  during  which  time  the  long 
and  wearisome  siege  of  Troy  had  come  to  an  end,  and  the 
brave  Agamemnon  had  returned  home  to  meet  death  at 
the  hands  of  his  wife  and  Aegisthus.  But  his  daughter, 
Iphigenia,  was  still  an  exile  from  her  native  country,  and 
continued  to  perform  the  terrible  duties  which  her  office 
involved.  She  had  long  given  up  all  hopes  of  ever  being 
restored  to  her  friends,  when  one  day  two  Greek  strangers 
landed  on  Taurica's  inhospitable  shores.  These  were 
Orestes  and  Pylades,  whose  romantic  attachment  to  each 
other  has  made  their  names  synonymous  for  devoted 
self-sacrificing  friendship.  Orestes  was  Iphigenia's  brother, 
and  Pylades  her  cousin,  and  their  object  in  undertaking 
an  expedition  fraught  with  so  much  peril,  was  to  obtain 
the  statue  of  the  Taurian  Artemis.  Orestes,  having  in- 
curred the  anger  of  the  Furies  for  avenging  the  murder 
of  his  father  Agamemnon,  was  pursued  by  them  where- 
ever  he  went,  until  at  last  he  was  informed  by  the  oracle 
of  Delphi  that,  in  order  to  pacify  them,  he  must  convey 
the  image  of  the  Taurian  Artemis  from  Tauris  to  Attica. 
This  he  at  once  resolved  to  do,  and  accompanied  by  his 
faithful  friend  Pylades,  who  insisted  on  sharing  the 
dangers  of  the  undertaking,  he  set  out  for  Taurica.  But 
the  unfortunate  youths  had  hardly  stepped  on  shore 
before  they  were  seized  by  the  natives,  who,  as  usual, 
conveyed  them  for  sacrifice  to  the  temple  of  Artemis. 
Iphigenia,  discovering  that  they  were  Greeks,  though 
unaware  of  their  near  relationship  to  herself,  thought  the 


96  MYTHS   OF   ANCIENT   GREECE   AND   ROME. 

opportunity  a  favourable  one  for  sending  tidings  of  her 
existence  to  her  native  country,  and,  accordingly,  requested 
one  of  the  strangers  to  be  the  bearer  of  a  letter  from  her  to 
her  family.  A  magnanimous  dispute  now  arose  between  the 
friends,  and  each  besought  the  other  to  accept  the  precious 
privilege  of  life  and  freedom.  Pylades,  at  length  over- 
come by  the  urgent  entreaties  of  Orestes,  agreed  to  be 
the  bearer  of  the  missive,  but  on  looking  more  closely  at 
the  superscription,  he  observed,  to  his  intense  surprise, 
that  it  was  addressed  to  Orestes.  Hereupon  an  explana- 
tion followed;  the  brother  and  sister  recognized  each 
other,  amid  joyful  tears  and  loving  embraces,  and  assisted 
by  her  friends  and  kinsmen,  Iphigenia  escaped  with  them 
from  a  country  where  she  had  spent  so  many  unhappy 
days,  and  witnessed  so  many  scenes  of  horrer  and  anguish. 
The  fugitives,  having  contrived  to  obtain  the  image  of 
the  Taurian  Artemis,  carried  it  with  them  to  Brauron  in 
Attica.  This  divinity  was  henceforth  known  as  the 
Brauronian  Artemis,  and  the  rites  which  had  rendered 
her  worship  so  infamous  in  Taurica  were  now  introduced 
into  Greece,  and  human  victims  bled  freely  under  the 
sacrificial  knife,  both  in  Athens  and  Sparta.  The  revolt- 
ing practice  of  offering  human  sacrifices  to  her,  was  con- 
tinued until  the  time  of  Lycurgus,  the  great  Spartan  law- 
giver, who  put  an  end  to  it  by  substituting  in  its  place 
one,  which  was  hardly  less  barbarous,  namely,  the  scourg- 
ing of  youths,  who  were  whipped  on  the  altars  of  the 
Brauronian  Artemis  in  the  most  cruel  manner;  sometimes 
indeed  they  expired  under  the  lash,  in  which  case  their 
mothers,  far  from  lamenting  their  fate,  are  said  to  have 
rejoiced,  considering  this  an  honourable  death  for  their 
sons. 

SELENE-ARTEMIS. 

Hitherto  we  have  seen  Artemis  only  in  the  various 
phases  of  her  terrestrial  character;  but  just  as  her  brother 
Apollo  drew  into  himself  by  degrees  the  attributes  of 
that  more  ancient  divinity  Helios,  the  sun-god,  so,  in 
like  manner,  she  came  to  be  identified  in  later  times 


HEPHAESTUS  (VULCAN).  97 

with  Selene,  the  moon-goddess,  in  which  character  she  is 
always  represented  as  wearing  on  her  forehead  a  glittering 
crescent,  whilst  a  flowing  veil,  bespangled  with  stars, 
reaches  to  her  feet,  and  a  long  robe  completely  envelops 
her. 

DIANA. 

The  Diana  of  the  Romans  was  identified  with  the 
Greek  Artemis,  with  whom  she  shares  that  peculiar  tri- 
partite character,  which  so  strongly  marks  the  individu- 
ality of  the  Greek  goddess.  In  heaven  she  was  Luna 
(the  moon),  on  earth  Diana  (the  huntress-goddess),  and 
in  the  lower  world  Proserpine;  but,  unlike  the  Ephesian 
Artemis,  Diana,  in  her  character  as  Proserpine,  carries 
with  her  into  the  lower  world  no  element  of  love  or  sym- 
pathy; she  is,  on  the  contrary,  characterized  by  practices 
altogether  hostile  to  man,  such  as  the  exercise  of  witch- 
craft, evil  charms,  and  Other  antagonistic  influences,  and 
is,  in  fact,  the  Greek  Hecate  in  her  later  development. 

The  statues  of  Diana  were  generally  erected  at  a  point 
where  three  roads  met,  for  which  reason  she  is  called 
Trivia  (from  tri,  three,  and  via,  way). 

A  temple  was  dedicated  to  her  on  the  Aventine  hill  by 
Servius  Tullius,  who  is  said  to  have  first  introduced  the 
worship  of  this  divinity  into  Eome. 

The  Nemoralia,  or  Grove  Festivals,  were  celebrated  in 
her  honour  on  the  13th  of  August,  on  the  Lacus  Nemor- 
ensis,  or  forest-buried  lake,  near  Aricia.  The  priest  who 
officiated  in  her  temple  on  this  spot,  was  always  a  fugitive 
slave,  who  had  gained  his  office  by  murdering  his  prede- 
cessor, and  hence  was  constantly  armed,  in  order  that  he 
might  thus  be  prepared  to  encounter  a  new  aspirant./ 

HEPHAESTUS  (VULCAN). 

Hephsestus,  the  son  of  Zeus  and  Hera,  was  the  god  of 
fire  in  its  beneficial  aspect,  and  the  presiding  deity  over 
all  workmanship  accomplished  by  means  of  this  useful 
element.  He  was  universally  honoured,  not  only  as  the 

(73)  Q 


98  MYTHS   OF  ANCIENT   GREECE   AND   ROME. 

god  of  all  mechanical  arts,  but  also  as  a  house  and  hearth 
divinity,  who  exercised  a  beneficial  influence  on  civilized 
society  in  general  Unlike  the  other  Greek  divinities, 
he  was  ugly  and  deformed,  being  awkward  in  his  move- 
ments, and  limping  in  his  gait.  This  latter  defect  ori- 
ginated, as  we  have  already  seen,  in  the  wrath  of  his 
father  Zeus,  who  hurled  him  down  from  heaven1  in  con- 
sequence of  his  taking  the  part  of  Hera,  in  one  of  the 
domestic  disagreements,  which  so  frequently  arose  between 
this  royal  pair.  Hephaestus  was  a  whole  day  falling  from 
Olympus  to  the  earth,  where  he  at  length  alighted  on  the 
island  of  Lemnos.  The  inhabitants  of  the  country,  seeing 
him  descending  through  the  air,  received  him  in  their 
arms;  but  in  spite  of  their  care,  his  leg  was  broken  by  the 
fall,  and  he  remained  ever  afterwards  lame  in  one  foot 
Grateful  for  the  kindness  of  the  Lemnians,  he  hence- 
forth took  up  his  abode  in  their  island,  and  there  built 
for  himself  a  superb  palace,  and  forges  for  the  pursuit  of 
his  avocation.  He  instructed  the  people  how  to  work  in 
metals,  and  also  taught  them  other  valuable  and  useful 
arts. 

It  is  said  that  the  first  work  of  Hephaestus  was  a  most 
ingenious  throne  of  gold,  with  secret  springs,  which  he 
presented  to  Hera.  It  was  arranged  in  such  a  man- 
ner that,  once  seated,  she  found  herself  unable  to  move, 
and  though  all  the  gods  endeavoured  to  extricate  her, 
their  efforts  were  unavailing.  Hepha3stus  thus  revenged 
himself  on  his  mother  for  the  cruelty  she  had  always 
displayed  towards  him,  on  account  of  his  want  of 
comeliness  and  grace.  Dionysus,  the  wine-god,  contrived, 
however,  to  intoxicate  Hephaestus,  and  then  induced  him 
to  return  to  Olympus,  where,  after  having  released  the 

1  Another  rersion,  with  regard  to  the  origin  of  this  defect,  is  that 
being  born  ugly  and  deformed,  his  mother  Hera,  disgusted  at  his  un- 
sightliness,  herself  threw  him  violently  from  her  lap,  and  it  was  then 
that  his  leg  was  broken,  producing  the  lameness  from  which  he  suffered 
ever  after.  On  this  occasion  he  fell  into  the  sea,  and  was  saved  by  the 
sea-nymphs  Thetis  and  Eurynome,  who  kept  him  for  nine  years"  in  a 
cavern  beneath  the  ocean,  where  he  made  for  them,  in  gratitude  for 
their  kindness,  several  beautiful  ornaments,  and  trinkets  of  rare  work- 
manship. 


HEPH.ESTUS  (VULCAN).  99 

queen  of  heaven  from  her  very  undignified  position,  he 
became  reconciled  to  his  parents. 

He  now  built  for  himself  a  glorious  palace  on  Olympus, 
of  shining  gold,  and  made  for  the  other  deities  those 
magnificent  edifices  which  they  inhabited.  He  was  as- 
sisted in  his  various  and  exquisitely  skilful  works  of  art, 
by  two  female  statues  of  pure  gold,  formed  by  his  own 
hand,  which  possessed  the  power  of  motion,  and  always 
accompanied  him  wherever  he  went.  With  the  assis- 
tance of  the  Cyclops,  he  forged  for  Zeus  his  wonderful 
thunderbolts,  thus  investing  his  mighty  father  with  a 
new  power  of  terrible  import.  Zeus  testified  his  appre- 
ciation of  this  precious  gift,  by  bestowing  upon  Heph- 
aestus the  beautiful  Aphrodite  in  marriage,1  but  this  was 
a  questionable  boon;  for  the  lovely  Aphrodite,  who  was 
the  personification  of  all  grace  and  beauty,  felt  no  affec- 
tion for  her  ungainly  and  unattractive  spouse,  and 
amused  herself  by  ridiculing  his  awkward  movements 
and  unsightly  person.  On  one  occasion  especially,  when 
Hephaestus  good-naturedly  took  upon  himself  the  office 
of  cup-bearer  to  the  gods,  his  hobbling  gait  and  extreme 
awkwardness  created  the  greatest  mirth  amongst  the 
celestials,  in  which  his  disloyal  partner  was  the  first  to 
join,  with  unconcealed  merriment. 

Aphrodite  greatly  preferred  Ares  to  her  husband,  and 
this  preference  naturally  gave  rise  to  much  jealousy  on 
the  part  of  Hephaestus,  and  caused  them  great  unhappi- 


Hephsestus  appears  to  have  been  an  indispensable 
member  of  the  Olympic  Assembly,  where  he  plays  the 
part  of  smith,  armourer,  chariot-builder,  &c.  As  already 
mentioned,  he'  constructed  the  palaces  where  the  gods  re- 
sided, fashioned  the  golden  shoes  with  which  they  trod 
the  air  or  water,  built  for  them  their  wonderful  chariots, 
and  shod  with  brass  the  horses  of  celestial  breed,  which 
conveyed  these  glittering  equipages  over  land  and  sea. 
He  also  made  the  tripods  which  moved  of  themselves  in 
and  out  of  the  celestial  halls,  formed  for  Zeus  the  far- 

1  According  to  some  accounts  Chares  was  the  wife  of  Hephaestus. 


100 


MYTHS   OF  ANCIENT   GREECE   AND    ROME. 


famed  aegis,  and  erected  the  magnificent  palace  of  the 
sun.  He  also  created  the  brazen-footed  bulls  of  Aetes, 
which  breathed  flames  from  their  nostrils,  S3nt  forth  clouds 
of  smoke,  and  filled  the  air  with  their  roaring. 

Among  his  most  renowned  works  of  art  for  the  use  of 
mortals  were:  the  armour  of  Achilles  and  JEneas,  the 
beautiful  necklace  of  Harmonia,  and  the  crown  of  Ariadne; 
but  his  masterpiece  Avas  Pandora,  of  whom  a  detailed  ac- 
count has  already  been  given. 

There  was  a  temple  on  Mount  Etna  erected  in  his 
honour,  which  none  but  the  pure  and  virtuous  were  per- 
mitted to  enter.  The  entrance  to  this  temple  was  guarded 
by  dogs,  which  possessed  the  extraordinary  faculty  of 
being  able  to  discriminate  between  the  righteous  and  the 
unrighteous,  fawning  upon  and  caressing  the  good,  whilst 
they  rushed  upon  all  evil-doers  and  drove  them  away. 

Hephaestus  is  usually  represented  as  a  powerful,  brawny, 
and  very  muscular  man  of  middle  height  and  mature  age; 
his  strong  uplifted  arm  is  raised  in  the  act  of  striking  the 
anvil  with  a  hammer,  which  he  holds  in  one  hand,  whilst 
with  the  other  he  is  turning  a  thunderbolt,  which  an 
eagle  beside  him  is  waiting  to 
carry  to  Zeus.  The  principal 
seat  of  his  worship  was  the 
island  of  Lemnos,  where  he  was 
regarded  with  peculiar  venera- 
tion. 

VULCAN. 

The  Roman  Vulcan  was  mere- 
ly an  importation  from  Greece, 
which  never  at  any  time  took 
firm  root  in  Eome,  nor  entered 
largely  into  the  actual  life  and 
sympathies  of  the  nation,  his 
worship  being  unattended  by 
the  devotional  feeling  and  en- 
thusiasm which  characterized  the  religious  rites  of  the 
other  deities.  He  still,  however,  retained  in  Rome  his 


POSEIDON  (NEPTUNE). 


101 


Greek  attributes  as  god  of  fire,  and  unrivalled  master  of 
the  art  of  working  in  metals,  and  was  ranked  among 
the  twelve  great  gods  of  Olympus,  whose  gilded  statues 
were  arranged  consecutively  along  the  Forum.  His 
Roman  name,  Vulcan,  would  seem  to  indicate  a  connec- 
tion with  the  first  great  metal-working  artificer  of  Biblical 
history,  Tubal-Cain. 

POSEIDON  (NEPTUNE). 

\ 

Poseidon  was  the  son  of  Kronos  and  Ehea,  and  the 

brother  of  Zeus.  He  was  god  of  the  sea,  more  particu- 
larly of  the  Mediterranean,  and,  like  the  element  over 
which  he  presided,  was  of  a 
variable  disposition,  now  vio- 
lently agitated,  and  now  calm 
and  placid,  for  which  reason 
he  is  sometimes  represented 
by  the  poets  as  quiet  and 
composed,  and  at  others  as 
disturbed  and  angry. 

In  the  earliest  ages  of  Greek 
mythology,  he  merely  sym- 
bolized the  watery  element; 
but  in  later  times,  as  naviga- 
tion and  intercourse  with 
other  nations  engendered 
greater  traffic  by  sea,  Poseidon 
gained  in  importance,  and 
came  to  be  regarded  as  a 
distinct  divinity,  holding  in- 
disputable dominion  over  the  sea,  and  over  all  sea- 
divinities,  who  acknowledged  him  as  their  sovereign 
ruler.  He  possessed  the  power  of  causing  at  will,  mighty 
and  destructive  tempests,  in  which  the  billows  rise  moun- 
tains high,  the  wind  becomes  a  hurricane,  land  and  sea 
being  enveloped  in  thick  mists,  whilst  destruction  assails 
the  unfortunate  mariners  exposed  to  their  fury.  On  the 
other  hand,  his  alone  was  the  power  of  stilling  the  angry 


102  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

waves,  of  soothing  the  troubled  waters,  and  granting  safe 
voyages  to  mariners.  For  this  reason,  Poseidon  was  always 
invoked  and  propitiated  by  a  libation  before  a  voyage 
was  undertaken,  and  sacrifices  and  thanksgivings  were 
gratefully  offered  to  him  after  a  safe  and  prosperous 
journey  by  sea. 

The  symbol  of  his  power  was  the  fisherman's  fork  or 
trident,1  by  means  of  which  he  produced  earthquakes, 
raised  up  islands  from  the  bottom  of  the  sea,  and  caused 
wells  to  spring  forth  out  of  the  earth. 

Poseidon  was  essentially  the  presiding  deity  over  fisher- 
men, and  was  on  that  account,  more  particularly  wor- 
shipped and  revered  in  countries  bordering  on  the  sea- 
coast,  where  fish  naturally  formed  a  staple  commodity 
of  trade.  He  was  supposed  to  vent  his  displeasure  by 
sending  disastrous  inundations,  which  completely  de- 
stroyed whole  countries,  and  were  usually  accompanied 
by  terrible  marine  monsters,  who  swallowed  up  and 
devoured  those  whom  the  floods  had  spared.  It  is  pro- 
bable that  these  sea-monsters  are  the  poetical  figures  which 
represent  the  demons  of  hunger  and  famine,  necessarily 
accompanying  a  general  inundation. 

Poseidon  is  generally  represented  as  resembling  his 
brother  Zeus  in  features,  height,  and  general  aspect;  but 
we  miss  in  the  countenance  of  the  sea-god  the  kindness 
and  benignity  which  so  pleasingly  distinguish  his  mighty 
brother.  The  eyes  are  bright  and  piercing,  and  the 
contour  of  the  face  somewhat  sharper  in  its  outline  than 
that  of  Zeus,  thus  corresponding,  as  it  were,  with  his 
more  angry  and  violent  nature.  His  hair  waves  in  dark, 
disorderly  masses  over  his  shoulders;  his  chest  is  broad, 
and  his  frame  powerful  and  stalwart;  he  wears  a  short, 
curling  beard,  and  a  band  round  his  head.  He  usually 
appears  standing  erect  in  a  graceful  shell-chariot,  drawn 
by  hippocamps,  or  sea-horses,  with  golden  manes  and 
brazen  hoofs,  who  bound  over  the  dancing  waves  with 
such  wonderful  swiftness,  that  the  chariot  scarcely  touches 

1  The  trident  resembled  the  arrow-headed  pronged  fork,  used  by  the 
fishermen  of  the  Mediterranean  Sea  in  the  eel-fishery. 


POSEIDON  (NEPTUNE).  103 

the  water.  The  monsters  of  the  deep,  acknowledging 
their  mighty  lord,  gambol  playfully  around  him,  whilst 
the  sea  joyfully  smooths 
a  path  for  the  passage  of 
its  all-powerful  ruler. 

He  inhabited  a  beauti- 
ful palace  at  the  bottom 
of  the  sea  at  JEgea  in 
Euboea,  and  also  possess- 
ed a  royal  residence  on 
Mount  Olympus,  which, 
however,  he  only  visited 
when  his  presence  was  required  at  the  council  of  the  gods. 
His  wonderful  palace  beneath  the  waters  was  of  vast 
extent;  in  its  lofty  and  capacious  halls  thousands  of  his 
followers  could  assemble.  The  exterior  of  the  building 
was  of  bright  gold,  which  the  continual  wash  of  the 
waters  preserved  untarnished;  in  the  interior,  lofty  and 
graceful  columns  supported  the  gleaming  dome.  Every- 
where fountains  of  glistening,  silvery  water  played; 
everywhere  groves  and  arbours  of  feathery-leaved  sea- 
plants  appeared,  whilst  rocks  of  pure  crystal  glistened 
with  all  the  varied  colours  of  the  rainbow.  Some  of  the 
paths  were  strewn  with  white  sparkling  sand,  interspersed 
with  jewels,  pearls,  and  amber.  This  delightful  abode 
was  surrounded  on  all  sides  by  wide  fields,  where  there 
were  whole  groves  of  dark  purple  coralline,  and  tufts  of 
beautiful  scarlet-leaved  plants,  and  sea-anemones  of  every 
tint.  Here  grew  bright,  pinky  sea-weeds,  mosses  of  all 
hues  and  shades,  and  tall  grasses,  which,  growing  up- 
wards, formed  emerald  caves  and  grottoes  such  as  the 
Nereides  love,  whilst  fish  of  various  kinds  playfully  darted 
in  and  out,  in  the  full  enjoyment  of  their  native  element. 
Nor  was  illumination  wanting  in  this  fairy-like  region, 
which  at  night  was  lit  up  by  the  glow-worms  of  the  deep. 
But  although  Poseidon  ruled  with  absolute  power  over 
the  ocean  and  its  inhabitants,  he  nevertheless  bowed  sub- 
missively to  the  will  of  the  great  ruler  of  Olympus,  and 
appeared  at  all  times  desirous  of  conciliating  him.  We 


104  MYTHS   OF   ANCIENT   GREECE   AND    ROME. 

find  him  coming  to  his  aid  when  emergency  demanded, 
and  frequently  rendering  him  valuable  assistance  against 
his  opponents.  At  the  time  when  Zeus  was  harassed  by 
the  attacks  of  the  Giants,  he  proved  himself  a  most 
powerful  ally,  engaging  in  single  combat  with  a  hideous 
giant  named  Polybotes,  whom  he  followed  over  the  sea, 
and  at  last  succeeded  in  destroying,  by  hurling  upon  him 
the  island  of  Cos. 

These  amicable  relations  between  the  brothers  were, 
however,  sometimes  interrupted.  Thus,  for  instance, 
upon  one  occasion  Poseidon  joined  Hera  and  Athene  in 
a  secret  conspiracy  to  seize  upon  the  ruler  of  heaven, 
place  him  in  fetters,  and  deprive  him  of  the  sovereign 
power.  The  conspiracy  being  discovered,  Hera,  as  the 
chief  instigator  of  this  sacrilegious  attempt  on  the  divine 
person  of  Zeus,  was  severely  chastised,  and  even  beaten, 
by  her  enraged  spouse,  as  a  -punishment  for  her  rebellion 
and  treachery,  whilst  Poseidon  was  condemned,  for  the 
space  of  a  whole  year,  to  forego  his  dominion  over  the  sea, 
and  it  was  at  this  time  that,  in  conjunction  with  Apollo, 
he  built  for  Laomedon  the  walls  of  Troy. 

Poseidon  married  a  sea-nymph  named  Amphitrite, 
whom  he  wooed  under  the  form  of  a  dolphin.  She  after- 
wards became  jealous  of  a  beautiful  maiden  c  ailed  Scylla, 
who  was  beloved  by  Poseidon,  and  in  order  to  revenge 
herself  she  threw  some  herbs  into  a  well  where  Scylla 
was  bathing,  which  had  the  effect  of  metamorphosing  her 
into  a  monster  of  terrible  aspect,  having  twelve  feet,  six 
heads  with  six  long  necks,  and  a  voice  which  resembled 
the  bark  of  a  dog.  This  awful  monster  is  said  to  have 
inhabited  a  cave  at  a  very  great  height  in  the  famous 
rock  which  still  bears  her  name,1  and  was  supposed  to 
swoop  down  from  her  rocky  eminence  upon  every  ship 
that  passed,  and  with  each  of  her  six  heads  to  secure  a 
victim.  V 

Ampftrtrite  is  often  represented  assisting  Poseidon  in 
attaching  the  sea-horses  to  his  chariot. 

1  Scylla  is  a  dangerous  rock,  much  dreaded  by  mariners,  in  the  Straits 


POSEIDON  (NEPTUNE).  105 

The  Cyclops,  who  have  been  already  alluded  to  in  the 
history  of  Cronus,  were  the  sons  of  Poseidon  and  Am- 
phitrite.  They  were  a  wild  race  of  gigantic  growth, 
similar  in  their  nature  to  the  earth-born  Giants,  and  had 
only  one  eye  each  in  the  middle  of  their  foreheads.  They 
led  a  lawless  life,  possessing  neither  social  manners  nor 
fear  of  the  gods,  and  were  the  workmen  of  Hephaestus, 
whose  workshop  was  supposed  to  be  in  the  heart  of -the 
volcanic  mountain  ^Etna. 

Here  we  have  another  striking  instance  of  the  manner 
in  which  the  Greeks  personified  the  powers  of  nature, 
Avhich  they  saw  in  active  operation  around  them.  They 
beheld  with  awe,  mingled  with  astonishment,  the  fire, 
stones,  and  ashes  which  poured  forth  from  the  summit  of 
this  and  other  volcanic  mountains,  and,  with  their  vivacity 
of  imagination,  found  a  solution  of  the  mystery  in  the  sup- 
position, that  the  god  of  Fire  must  be  busy  at  work  with 
his  men  in  the  depths  of  the  earth,  and  that  the  mighty 
flames  which  they  beheld,  issued  in  this  manner  from  his 
subterranean  forge. 

The  chief  representative  of  the  Cyclops  was  the  man- 
eating  monster  Polyphemus,  described  by  Homer  as  having 
been  blinded  and  outwitted  at  last  by  Odysseus.  This 
monster  fell  in  love  with  a  beautiful  nymph  called  Gala- 
tea; but,  as  may  be  supposed,  his  addresses  were  not 
acceptable  to  the  fair  maiden,  who  rejected  them  in 
favour  of  a  youth  named  Acis,  upon  which  Polyphemus, 
with  his  usual  barbarity,  destroyed  the  life  of  his  rival 
by  throwing  upon  him  a  gigantic  rock.  The  blood  of 
the  murdered  Acis,  gushing  out  of  the  rock,  formed  a 
stream  which  still  bears  his  name. 

Triton,  Rhoda,1  and  Benthesicyme  were  also  children 
of  Poseidon  and  Amphitrite. 

The  sea-god  was  the  father  of  two  giant  sons  called 
Otus  and  Ephialtes.2  When  only  nine  years  old  they 

3  The  island  of  Rhodes  owes  its  name  to  her. 

2  It  is  worthy  of  notice  that  the  sons  of  Poseidon  were,  for  the  most 
part,  distinguished  by  groat  force  and  turbulence  of  character,  in 
keeping  with  the  element  over  which  their  father  was  the  presiding 


106  MVTHS   OF  ANCIENT   GREECE  AND   ROME. 

were  said  to  be  twenty-seven  cubits1  in  height  and  nine 
in  breadth.  These  youthful  giants  were  as  rebellious  as 
they  were  powerful,  even  presuming  to  threaten  the  gods 
themselves  with  hostilities.  During  the  war  of  the  Gigan- 
tomachia,  they  endeavoured  to  scale  heaven  by  piling 
mighty  mountains  one  upon  another.  Already  had  they 
succeeded  in  placing  Mount  Ossa  on  Olympus  and  Pelion 
on  Ossa,  when  this  impious  project  was  frustrated  by 
Apollo,  who  destroyed  them  with  his  arrows.  It  was 
supposed  that  had  not  their  lives  been  thus  cut  off  before 
reaching  maturity,  their  sacrilegious  designs  would  have 
been  carried  into  effect 

Pelias  and  Neleus  were  also  sons  of  Poseidon.  Their 
mother  Tyro  was  attached  to  the  river-god  Enipeus, 
whose  form  Poseidon  assumed,  and  thus  won  her  love. 
Pelias  became  afterwards  famous  in  the  story  of  the 
Argonauts,  and  Neleus  was  the  father  of  Nestor,  who 
was  distinguished  in  the  Trojan  War. 

The  Greeks  believed  that  it  was  to  Poseidon  they 
were  indebted  for  the  existence  of  the  horse,  which  he  is 
said  to  have  produced  in  the  following  manner:  Athene 
and  Poseidon  both  claiming  the  right  to  name  Cecropia 
(the  ancient  name  of  Athens),  a  violent  dispute  arose, 
which  was  finally  settled  by  an  assembly  of  the  Olympian 
gods,  who  decided  that  whichever  of  the  contending 
parties  presented  mankind  with  the  most  useful  gift, 
should  obtain  the  privilege  of  naming  the  city.  Upon 
this  Poseidon  struck  the  ground  with  his  trident,  and 
the  horse  sprang  forth  in  all  his  untamed  strength  and 
graceful  beauty.  From  the  spot  which  Athene  touched 
with  her  wand,  issued  the  olive-tree,  whereupon  the  gods 
unanimously  awarded  to  her  the  victory,  declaring  her 
gift  to  be  the  emblem  of  peace  and  plenty,  whilst  that  of 
Poseidon  was  thought  to  be  the  symbol  of  war  and  blood- 
deity.  They  were  giants  in  power,  and  intractable,  fiery,  and  impatient 
by  nature,  spuming  all  efforts  to  control  them ;  in  all  respects,  therefore, 
fitting  representatives  of  their  progenitor,  the  mighty  ruler  of  the  sea. 

1 A  cubit  is  the  length  from  the  elbow  to  the  extremity  of  the  middle 
finger,  and  therefore  an  i«definite  measure,  but  modern  usage  takes  it 
as  representing  a  length  of  seventeen  to  eighteen  inches. 


OCEANUS.  107 

shed  Athene  accordingly  called  the  city  Athens,  after 
herself,  and  it  has  ever  since  retained  this  name. 

Poseidon  tamed  the  horse  for  the  use  of  mankind,  and 
was  believed  to  have  taught  men  the  art  of  managing  horses 
by  the  bridle.  The  Isthmian  games  (so  named  because 
they  were  held  on  the  Isthmus  of  Corinth),  in  which 
horse  and  chariot  races  were  a  distinguishing  feature, 
were  instituted  in  honour  of  Poseidon. 

He  was  more  especially  worshipped  in  the  Pelopon- 
nesus, though  universally  revered  throughout  Greece  and 
in  the  south  of  Italy.  His  sacrifices  were  generally 
black  and  white  bulls,  also  wild  boars  and  rams.  His 
usual  attributes  are  the  trident,  horse,  and  dolphin. 

In  some  parts  of  Greece  this  divinity  was  identified  with 
the  sea-god  Xereus,  for  which  reason  the  Nereides,  or 
daughters  of  Xereus,  are  represented  as  accompanying  him. 

NEPTUNE. 

The  Eomans  worshipped  Poseidon  under  the  name  of 
Neptune,  and  invested  him  with  all  the  attributes  which 
belong  to  the  Greek  divinity. 

The  Roman  commanders  never  undertook  any  naval 
expedition  without  propitiating  Neptune  by  a  sacrifice. 

His  temple  at  Rome  was  in  the  Campus  Martius,  and 
the  festivals  commemorated  in  his  honour  were  called 
Xeptunalia,  j^. 


SEA   DIVINITIES. 
OCEANUS. 

Oceanus  was  the  son  of  Uranus  and  Ggea.  He  was 
the  personification  of  the  ever-flowing  stream,  which, 
according  to  the  primitive  notions  of  the  early  Greeks, 
encircled  the  world,  and  from  which  sprang  all  the  rivers 
and  streams  that  watered  the  earth.  He  was  married  to 
Tethys,  one  of  the  Titans,  and  was  the  father  of  a  numer- 


108  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

ous  progeny  called  the  Oceanides,  who  are  said  to  have 
been  three  thousand  in  number.  He  alone,  of  all  the 
Titans,  refrained  from  taking  part  against  Zeus  in  the 
Titanomachia,  and  was,  on  that  account,  the  only  one  of 
the  primeval  divinities  permitted  to  retain  his  dominion 
under  the  new  dynasty. 

NEREUS. 

Nereus  appears  to  have  been  the  personification  of  the 
sea  in  its  calm  and  placid  moods,  and  was,  after  Posei- 
don, the  most  important  of  the  sea-deities.  He  is  repre- 
sented as  a  kind  and  benevolent  old  man,  possessing  the 
gift  of  prophecy,  and  presiding  more  particularly  over 
the  ^Egean  Sea,  of  which  he  was  considered  to  be  the 
protecting  spirit.  There  he  dwelt  with  his  wife  Doris 
and  their  fifty  blooming  daughters,  the  Nereides,  beneath 
the  waves  in  a  beautiful  grotto-palace,  and  was  ever 
ready  to  assist  distressed  mariners  in  the  hour  of  danger. 

PROTEUS. 

Proteus,  more  familiarly  known  as  "  The  Old  Man  of 
the  Sea,"  was  a  son  of  Poseidon,  and  gifted  with  pro- 
phetic power.  But  he  had  an  invincible  objection  to 
being  consulted  in  his  capacity  as  seer,  and  those  who 
wished  him  to  foretell  events,  watched  for  the  hour  of 
noon,  when  he  was  in  the  habit  of  coming  up  "to  the 
island  of  Pharos,1  with  Poseidon's  flock  of  seals,  which  he 
tended  at  the  bottom  of  the  sea.  Surrounded  by  these 
creatures  of  the  deep,  he  used  to  slumber  beneath  the 
gratefuj  shade  of  the  rocks.  This  was  the  favourable 
moment  to  seize  the  prophet,  who,  in  order  to  avoid 
importunities,  would  change  himself  into  an  infinite  variety 
of  forms.  But  patience  gained  the  day;  for  if  he  were 
only  held  long  enough,  he  became  wearied  at  last,  and, 
resuming  his  true  form,  gave  the  information  desired, 
after  which  he  dived  down  again  to  the  bottom  of  the 
sea,  accompanied  by  the  animals  he  tended. 
1  On  the  Egyptian  coast. 


OLAUCUS-  109 

TRITON  and  the  TRITONS. 

Triton  was  the  only  son  of  Poseidon  and  Ampliitrite, 
but  he  possessed  little  influ- 
ence, being  altogether  a  minor 
divinity.  He  is  usually  re- 
presented as  preceding  his 
father  and  acting  as  his  trum- 
peter, using  a  conch-shell 
for  this  purpose.  He  lived 
with  his  parents  in  their 
beautiful  golden  palace  be- 
neath the  sea  at  JEgea,  and 
his  favourite  pastime  was  to  ride  over  the  billows  on  horses 
or  sea-monsters.  Triton  is  always  represented  as  half 
man,  half  fish,  the  body  below  the  waist  terminating  in 
the  tail  of  a  dolphin.  We  frequently  find  mention  of 
Tritons  who  are  either  the  offspring  or  kindred  of  Triton. 

GLAUCUS. 

Glaucus  is  said  to  have  become  a  sea-divinity  in  the 
following  manner.  While  angling  one  day,  he  observed 
that  the  fish  he  caught  and  threw  on  the  bank,  at  once 
nibbled  at  the  grass  and  then  leaped  back  into  the  water. 
His  curiosity  was  naturally  excited,  and  he  proceeded  to 
gratify  it  by  taking  up  a  few  blades  and  tasting  them. 
No  sooner  was  this  done  than,  obeying  an  irresistible 
impulse,  he  precipitated  himself  into  the  deep,  and 
became  a  sea-god. 

Like  most  sea-divinities  he  was  gifted  with  prophetic 
power,  and  each  year  visited  all  the  islands  and  coasts 
with  a  train  of  marine  monsters,  foretelling  all  kinds  of 
evil.  Hence  fishermen  dreaded  his  approach,  and  endea- 
voured, by  prayer  and  fasting,  to  avert  the  misfortunes 
which  he  prophesied.  He  is  often  represented  floating 
on  the  billows,  his  body  covered  with  mussels,  sea-weed, 
and  shells,  wearing  a  full  beard  and  long  flowing  hair, 
ar.d  bitterly  bewailing  his  immortality. 


110  MYTHS  OF  ANCIENT   GREECE  AND   ROME. 


THETIS. 

silver-footed,  fair-haired  Thetis,  who  plays  an 
important  part  in  the  mythology  of  Greece,  was  the 
daughter  of  Nereus,  or,  as  some  assert,  of  Poseidon.  Her 
grace  and  beauty  were  so  remarkable  that  Zeus  and 
Poseidon  both  sought  an  alliance  with  her;  but,  as  it  had 
been  foretold  that  a  son  of  hers  would  gain  supremacy 
over  his  father,  they  relinquished  their  intentions,  and 
she  became  the  wife  of  Peleus,  son  of  Eacus.  Like  Pro- 
teus, Thetis  possessed  the  power  of  transforming  herself 
into  a  variety  of  different  shapes,  and  when  Avooed  by 
Peleus  she  exerted  this  power  in  order  to  elude  him. 
But,  knowing  that  persistence  would  eventually  succeed, 
he  held  her  fast  until  she  assumed  her  true  form.  Their 
nuptials  were  celebrated  with  the  utmost  pomp  and 
magnificence,  and  were  honoured  by  the  presence  of  all 
the  gods  and  goddesses,  with  the  exception  of  Eris.  How 
the  goddess  of  discord  resented  her  exclusion  from  the 
marriage  festivities  has  already  been  shown. 

Thetis  ever  retained  great  influence  over  the  mighty 
lord  of  heaven,  which,  as  we  shall  see  hereafter,  she  used 
in  favour  of  her  renowned  son,  Achilles,  in  the  Trojan 
War. 

When  Halcyone  plunged  into  the  sea  in  despair  after 
the  shipwreck  and  death  of  her  husband  King  Ceyx, 
Thetis  transformed  both  husband  and  wife  into  the  birds 
called  kingfishers  (lialcyones),  which,  with  the  tender 
affection  which  characterized  the  unfortunate  couple, 
always  fly  in  pairs.  The  idea  of  the  ancients  was  that 
these  birds  brought  forth  their  young  in  nests,  which 
float  on  the  surface  of  the  sea  in  calm  weather,  before 
and  after  the  shortest  day,  when  Thetis  was  said  to  keep 
the  waters  smooth  and  tranquil  for  their  especial  benefit; 
hence  the  term  "  halcyon-days,"  which  signifies  a  period 
of  rest  and  untroubled  felicity. 


LEUCOTHBA.  Ill 


THAUMAS,  PHORCYS,  and  CETO. 

The  early  Greeks,  with  their  extraordinary  power  of 
personifying  all  and  every  attribute  of  Nature,  gave  a  dis- 
tinct personality  to  those  mighty  wonders  of  the  deep, 
which,  in  all  ages,  have  afforded  matter  of  speculation  to 
educated  and  uneducated  alike.  Among  these  personifica- 
tions we  find  Thaumas,  Phorcys,  and  their  sister  Ceto, 
who  were  the  offspring  of  Pontus. 

Thaumas  (whose  name  signifies  Wonder)  typifies  that 
peculiar,  translucent  condition  of  the  surface  of  the  sea 
when  it  reflects,  mirror-like,  various  images,  and  appears 
to  hold  in  its  transparent  embrace  the  flaming  stars  and 
illuminated  cities,  which  are  so  frequently  reflected  on  its 
glassy  bosom. 

Thaumas  married  the  lovely  Electra  (whose  name 
signifies  the  sparkling  light  produced  by  electricity), 
daughter  of  Oceanus.  Her  amber-coloured  hair  was  of 
such  rare  beauty  that  none  of  her  fair-haired  sisters  could 
compare  with  her,  and  when  she  wept,  her  tears,  being 
too  precious  to  be  lost,  formed  drops  of  shining  amber. 

Phorcys  and  Ceto  personified  more  especially  the 
hidden  perils  and  terrors  of  the  ocean.  They  were  the 
parents  of  the  Gorgons,  the  Grsea,  and  the  Dragon  which 
guarded  the  golden  apples  of  the  Hesperides. 

LEUCOTHEA. 

Leucothea  was  originally  a  mortal  named  Ino,  daugh- 
ter of  Cadmus,  king  of  Thebes.  She  married  Athamas, 
king  of  Orchomenus,  who,  incensed  at  her  unnatural 
conduct  to  her  step-children,1  pursued  her  and  her  son 
to  the  sea-shore,  when,  seeing  no  hope  of  escape,  she 
flung  herself  with  her  child  into  the  deep.  They  were 
kindly  received  by  the  Nereides,  and  became  sea- 
divinities  under  the  name  of  Leucothea  and  Palsemon. 

1  See  Legend  of  the  Argonauts. 


112 


MYTHS   OF  ANCIENT   GREECE   AND   ROME. 


THE    SIRENS. 

The  Sirens  would  appear 
to  have  been  personifica- 
tions of  those  numerous 
rocks  and  unseen  dangers, 
which  abound  on  the  S.W. 
coast  of  Italy.  They  were 
sea-nymphs,  with  the  upper 
part  of  the  body  that  of 
a  maiden  and  the  lows?  that 
of  a  sea-bird,  having  wings 
attached  to  their  shoulders, 
and  were  endowed  with  such 

wonderful  voices,  that  their  sweet  songs  are  said  to  have 

lured  mariners  to  destruction. 


AEES  (MARS). 

Ares,  the  son  of  Zeus  and  Hera,  was  the  god  of  war, 
who  gloried  in  strife  for  its  own  sake;  he  loved  the 
tumult  and  havoc  of  the  battlefield,  and  delighted  in 
slaughter  and  extermination;  in  fact  he  presents  no 
benevolent  aspect  which  could  possibly  react  favourably 
upon  human  life. 

Epic  poets,  in  particular,  represent  the  god  of  battles  as 
a  wild  ungovernable  warrior,  who  passes  through  the 
armies  like  a  whirlwind,  hurling  to  the  ground  the  brave 
and  cowardly  alike;  destroying  chariots  and  helmets,  and 
triumphing  over  the  terrible  desolation  which  he  produces. 

In  all  the  myths  concerning  Ares,  his  sister  Athene 
ever  appears  in  opposition  to  him,  endeavouring  by  every 
means  in  her  power  to  defeat  his  bloodthirsty  designs. 
Thus  she  assists  the  divine  hero  Diomedes  at  the  siege 
of  Troy,  to  overcome  Ares  in  battle,  and  so  well  does  he 
profit  by  her  timely  aid,  that  he  succeeds  in  wounding 
the  sanguinary  war-god,  who  makes  his  exit  from  the 
field,  roaring  like  ten  thousand  bulls. 


J.RKS  (MARS).  113 

Ares  appears  to  have  been  an  object  of  aversion  to 
all  the  gods  of  Olympus,  Aphrodite  alone  excepted.  As 
the  son  of  Hera,  he  had  inherited  from  his  mother  the 
strongest  feelings  of  independence  and  contradiction,  and 
as  he  took  delight  in  upsetting  that  peaceful  course  of 
state-life  Avhich  it  was  pre-eminently  the  care  of  Zeus  to 
establish,  he  was  naturally  disliked  and  even  hated  by 
him. 

When  wounded  by  Diomedes,  as  above  related,  he  com- 
plains to  his  father,  but  receives  no  sympathy  from  the 
otherwise  kindly  and  beneficent  ruler  of  Olympus,  who 
thus  angrily  addresses  him:  "Do  not  trouble  me  with 
thy  complaints,  thou  who  art  of  all  the  gods  of  Olympus 
most  hateful  to  me,  for  thou  delightest  in  nought  save 
war  and  strife.  The  very  spirit  of  thy  mother  lives  in 
thee,  and  wert  thou  not  my  son,  long  ago  wouldst  thou 
have  lain  deeper  down  in  the  bowels  of  the  earth  than 
the  son  of  Uranus." 

Ares,  upon  one  occasion,  incurred  the  anger  of  Poseidon 
by  slaying  his  son  Halirrhothios,  who  had  insulted  Al- 
cippe,  the  daughter  of  the  war-god.  For  this  deed,  Posei- 
don summoned  Ares  to  appear  before  the  tribunal  of 
the  Olympic  gods,  which  was  held  upon  a  hill  in  Athens. 
Ares  was  acquitted,  and  this  event  is  supposed  to  have 
given  rise  to  the  name  Areopagus  (or  Hill  of  Ares), 
which  afterwards  became  so  famous  as  a  court  of  justice. 
In  the  Gigantomachia,  Ares  was  defeated  by  the  Aloidse, 
the  two  giant-sons  of  Poseidon,  who  put  him  in  chains, 
and  kept  him  in  prison  for  thirteen  months. 

Ares  is  represented  as  a  man  of  youthful  appearance; 
his  tall  muscular  form  combines  great  strength  with  won- 
derful agility.  In  his  right  hand  he  bears  a  sword  or  a 
mighty  lance,  while  on  the  left  arm  he  carries  his  round 
shield  (see  next  page).  His  demoniacal  surroundings  are 
Terror  and  Fear;1  Enyo,  the  goddess  of  the  war-cry; 
Keidomos,  the  demon  of  the  noise  of  battles;  and  Eris 
(Contention),  his  twin-sister  and  companion,  who  always 

1  His  two  sons  Deimos  and  Phobos. 
(73)  H 


114 


MYTHS   OF  ANCIENT   GREECE  AND   ROME. 


precedes  his  chariot  when  he  rushes  to  the  fight,  the  latter 
being  evidently  a  simile  of  the  poets  to  express  the  fact 

that  war   follows  con- 
tention. 

Eris  is  represented 
as  a  woman  of  florid 
complexion,  with  dis- 
hevelled hair,  and  her 
whole  appearance  angry 
and  menacing.  In  one 
hand  she  brandishes  a 
poniard  and  a  hissing 
adder,  whilst  in  the 
other  she  carries  a  burn- 
ing torch.  Her  dress  is 
torn  and  disorderly,  and 
her  hair  intertwined 
with  venomous  snakes. 
This  divinity  was  never 
invoked  by  mortals,  ex- 
cept when  they  desired 
her  assistance  for  the  accomplishment  of  evil  p 

MARS. 

The  Eoman  divinity  most  closely  resembling  the  Greek 
Ares,  and  identified  with  him,  was  called  Mars,  Mamers, 
and  Marspiter  or  Father  Mars. 

The  earliest  Italian  tribes,  who  were  mostly  engaged 
in  the  pursuit  of  husbandry,  regarded  this  deity  more 
especially  as  the  god  of  spring,  who  vanquished  the 
powers  of  winter,  and  encouraged  the  peaceful  arts  of 
agriculture.  But  with  the  Romans,  who  were  an  essen- 
tially warlike  nation,  Mars  gradually  loses  his  peaceful 
character,  and,  as  god  of  war,  attains,  after  Jupiter,  the 
highest  position  among  the  Olympic  gods.  The  Romans 
looked  upon  him  as  their  special  protector,  and  declared 
him  to  have  been  the  father  of  Romulus  and  Remus,  the 
founders  of  their  city.  But  although  he  was  especially 


MARS.  115 

worshipped  in  Rome  as  god  of  war,  he  still  continued  to 
preside  over  agriculture,  and  was  also  the  protecting  deity 
who  watched  over  the  welfare  of  the  state. 

As  the  god  who  strode  with  warlike  step  to  the  battle- 
field, he  was  called  Gradivus  (from  gradus,  a  step),  it 
being  popularly  believed  by  the  Romans  that  he  himself 
marched  before  them  to  battle,  and  acted  as  their  invisible 
protector.  As  the  presiding  deity  over  agriculture,  he 
was  styled  Sylvanus,  whilst  in  his  character  as  guardian 
of  the  state,  he  bore  the  name  of  Quirinus.1 

The  priests  of  Mars  were  twelve  in  number,  and  were 
called  Salii,  or  the  dancers,  from  the  fact  that  sacred 
dances,  in  full  armour,  formed  an  important  item  in  their 
peculiar  ceremonial.  This  religious  order,  the  members 
of  which  were  always  chosen  from  the  noblest  families  in 
Rome,  was  first  instituted  by  Numa  Pompilius,  who  in- 
trusted to  their  special  charge  the  Anciliae,  or  sacred 
shields.  It  is  said  that  one  morning,  when  Numa  was 
imploring  the  protection  of  Jupiter  for  the  newly-founded 
city  of  Rome,  the  god  of  heaven,  as  though  in  answer  to 
his  prayer,  sent  down  an  oblong  brazen  shield,  and,  as  it 
fell  at  the  feet  of  the  king,  a  voice  was  heard  announcing 
that  on  its  preservation  depended  the  future  safety  and 
prosperity  of  Rome.  In  order,  therefore,  to  lessen  the 
chances  of  this  sacred  treasure  being  abstracted,  Numa 
caused  eleven  more  to  be  made  exactly  like  it,  which 
were  then  given  into  the  care  of  the  Salii. 

The  assistance  and  protection  of  the  god  of  war  was 
always  solemnly  invoked  before  the  departure  of  a  Roman 
army  for  the  field  of  battle,  and  any  reverses  of  fortune 
were  invariably  ascribed  to  his  anger,  which  vras  accor- 
dingly propitiated  by  means  of  extraordinary  sin-offerings 
and  prayers. 

In  Rome  a  field,  called  the  Campus  Martius,  was  dedi- 
cated to  Mars.  It  was  a  large,  open  space,  in  which 
armies  were  collected  and  reviewed,  general  assemblies  of 

1  Romulus  was  deified  by  the  Romans  after  death,  and  was  wor- 
shipped by  them  under  the  name  of  Quirinus,  an  appellation  which  ha 
shared  in  common  with  his  father  Mars. 


116  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

the  people  held,  and  the  young  nobility  trained  to  martial 
exercises. 

The  most  celebrated  and  magnificent  of  the  numerous 
temples  built  by  the  Romans  in  honour  of  this  deity  was 
the  one  erected  by  Augustus  in  the  Forum,  to  comme- 
morate the  overthrow  of  the  murderers  of  Csesar. 

Of  all  existing  statues  of  Mars  the  most  renowned  is 
that  in  the  Villa  Ludovisi  at  Rome,  in  which  he  is  repre- 
sented as  a  powerful,  muscular  man  in  the  full  vigour  of 
youth.  The  attitude  is  that  of  thoughtful  repose,  but 
the  short,  curly  hair,  dilated  nostrils,  and  strongly  marked 
features  leave  no  doubt  as  to  the  force  and  turbulence  of 
his  character.  At  his  feet,  the  sculptor  has  placed  the 
little  god  of  love,  who  looks  up  all  undaunted  at  the 
mighty  war-god,  as  though  mischievously  conscious  that 
this  unusually  quiet  mood  is  attributable  to  his  influence. 

Religious  festivals  in  honour  of  Mars  were  generally 
held  in  the  month  of  March;  but  he  had  also  a  festival 
on  the  Ides  of  October,  when  chariot-races  took  place, 
after  which,  the  right-hand  horse  of  the  team  which  had 
drawn  the  victorious  chariot,  was  sacrificed  to  him.  In 
ancient  times,  human  sacrifices,  more  especially  prisoners 
of  war,  were  offered  to  him;  but,  at  a  later  period,  this 
cruel  practice  was  discontinued. 

The  attributes  of  this  divinity  are  the  helmet,  shield, 
and  spear.  The  animals  consecrated  to  him  were  the 
wolf,  horse,  vulture,  and  woodpecker. 

Intimately  associated  with  Mars  in  his  character  as  god 
of  war,  was  a  goddess  called  BELLONA,  who  was  evidently 
the  female  divinity  of  battle  with  one  or  other  of  the 
primitive  nations  of  Italy  (most  probably  the  Sabines), 
and  is  usually  seen  accompanying  Mars,  whose  war-chariot 
she  guides.  Bellona  appears  on  the  battle-field,  inspired 
with  mad  rage,  cruelty,  and  the  love  of  extermination. 
She  is  in  full  armour,  her  hair  is  dishevelled,  and  she 
bears  a  scourge  in  one  hand,  and  a  lance  in  the  other. 

A  temple  was  erected  to  her  on  the  Campus  Martius. 
Before  the  entrance  to  this  edifice  stood  a  pillar,  over 
which  a  spear  was  thrown  when  war  was  publicly  declared. 


HERMES  (MERCURY).  117 

NIKE  (VICTORIA). 

Nike,  the  goddess  of  victory,  was  the  daughter  of  the 
Titan  Pallas,  and  of  Styx,  the  presiding  nymph  of  the 
river  of  that  name  in  the  lower  world. 

In  her  statues,  Nike  somewhat  resembles  Athene,  but 
may  easily  be  recognized  by  her  large,  graceful  wings  and 
flowing  drapery,  which  is  negligently  fastened  on  the 
right  shoulder,  and  only  partially  conceals  her  lovely 
form.  In  her  left  hand,  she  holds  aloft  a  crown  of  laurel, 
and  in  the  right,  a  palm-branch.  In  ancient  sculpture, 
Nike  is  usually  represented  in  connection  with  colossal 
statues  of  Zeus  or  Pallas-Athene,  in  which  case  she  is 
life-sized,  and  stands  on  a  ball,  held  in  the  open  palm 
of  the  deity  she  accompanies.  Sometimes  she  is  repre- 
sented engaged  in  inscribing  the  victory  of  a  conqueror 
on  his  shield,  her  right  foot  being  slightly  raised  and 
placed  on  a  ball. 

A  celebrated  temple  was  erected  to  this  divinity  on  the 
Acropolis  at  Athens,  which  is  still  to  be  seen,  and  is  in 
excellent  preservation. 

VICTORIA. 

Under  the  name  of  Victoria,  Nike  was  highly  honoured 
by  the  Romans,  with  whom  love  of  conquest  was  an  all- 
absorbing  characteristic.  There  were  several  sanctuaries 
in  Rome  dedicated  to  her,  the  principal  of  which  was  on 
the  Capitol,  where  it  was  the  custom  of  generals,  after 
success  had  attended  their  arms,  to  erect  statues  of  the 
goddess  in-  commemoration  of  their  victories.  The  most 
magnificent  of  these  statues,  was  that  raised  by  Augustus 
after  the  battle  of  Actium.  A  festival  was  celebrated 
in  honour  of  Nike  on  the  12th  of  April 

HERMES  (MERCURY). 

Hermes  was  the  swift-footed  messenger,  and  trusted 
ambassador  of  all  the  gods,  and  conductor  of  shades  to 
Hades.  He  presided  over  the  rearing  and  education  of 


118  MYTHS   OF  ANCIENT   GREECE   AND   ROME. 

the  young,  and  encouraged  gymnastic  exercises  and  athletic 
pursuits,  for  which  reason,  all  gymnasiums  and  wrestling 
schools  throughout  Greece  were  adorned  with  his  statues. 
He  is  said  to  have  invented  the  alphabet,  and  to  have 
taught  the  art  of  interpreting  foreign  languages,  and  his 
versatility,  sagacity,  and  cunning  were  so  extraordinary, 
that  Zeus  invariably  chose  him  as  his  attendant,  when, 
disguised  as  a  mortal,  he  journeyed  on  earth. 

Hermes  was  worshipped  as  god  of  eloquence,  most  pro- 
bably from  the  fact  that,  in  his  office  as  ambassador,  this 
faculty  was  indispensable  to  the  successful  issue  of  the 
negotiations  with  which  he  was  intrusted.  He  was  re- 
garded as  the  god  who  granted  increase  and  prosperity 
to  flocks  and  herds,  and,  on  this  account,  was  worshipped 
with  special  veneration  by  herdsmen. 

In  ancient  times,  trade  was  conducted  chiefly  by  means 
of  the  exchange  of  cattle.  Hermes,  therefore,  as  god  of 
herdsmen,  came  to  be  regarded  as  the  protector  of  mer- 
chants, and,  as  ready  wit  and  adroitness  are  valuable 
qualities  both  in  buying  and  selling,  hs  was 
also  looked  upon  as  the  patron  of  artifice 
and  cunning.  Indeed,  so  deeply  was  this 
notion  rooted  in  the  minds  of  the  Greek 
people,  that  he  was  popularly  believed  to  be 
also  god  of  thieves,  and  of  all  persons  who 
live  by  their  wits. 

As  the  patron  of  commerce,  Hermes  was 
naturally  supposed  to  be  the  promoter  of  in- 
tercourse among  nations;  hence,  he  is  essen- 
tially the  god  of  travellers,  over  whose  safety 
he  presided,  and  he  severely  punished  those 
who  refused  assistance  to  the  lost  or  weary 
wayfarer.  He  was  also  guardian  of  streets 
and  roads,  and  his  statues,  called  Hermse 
(which  were  pillars  of  stone  surmounted  by 
a  head  of  Hermes),  were  placed  at  cross-roads, 
and  frequently  in  streets  and  public  squares. 
Being  the  god  of  all  undertakings  in  which  gain  was  a 
feature,  he  was  worshipped  as  the  giver  of  wealth  and 


HERMES  (MERCURY).  119 

luck,  and  any  unexpected  stroke  of  fortune  was 
attributed  to  his  influence.  He  also  presided  over  the 
game  of  dice,  in  which  he  is  said  to  have  been  instructed 
by  Apollo. 

Hermes  was  the  son  of  Zeus  and  Maia,  the  eldest  and 
most  beautiful  of  the  seven  Pleiades  (daughters  of  Atlas), 
and  was  born  in  a  cave  of  Mount  Cyllene  in  Arcadia, 
As  a  mere  babe,  he  exhibited  an  extraordinary  faculty 
for  cunning  and  dissimulation;  in  fact,  he  was  a  thief 
from  his  cradle,  for,  not  many  hours  after  his  birth,  we 
find  him  creeping  stealthily  out  of  the  cave  in  which  he 
was  born,  in  order  to  steal  some  oxen  belonging  to  his 
brother  Apollo,  who  was  at  this  time  feeding  the  flocks 
of  Admetus.  But  he  had  not  proceeded  very  far  on  his 
expedition  before  he  found  a  tortoise,  which  he  killed,  and, 
stretching  seven  strings  across  the  empty  shell,  invented 
a  lyre,  upon  which  he  at  once  began  to  play  with  exqui- 
site skill.  When  he  had  sufficiently  amused  himself  with 
the  instrument,  he  placed  it  in  his  cradle,  and  then  resumed 
his  journey  to  Pieria,  where  the  cattle  of  Admetus  were 
grazing.  Arriving  at  sunset  at  his  destination,  he  suc- 
ceeded in  separating  fifty  oxen  from  his  brother's  herd, 
which  he  now  drove  before  him,  taking  the  precaution  to 
cover  his  feet  with  sandals  made  of  twigs  of  myrtle,  in 
order  to  escape  detection.  But  the  little  rogue  was  not 
unobserved,  for  the  theft  had  been  witnessed  by  an  old 
shepherd  named  Battus,  who  was  tending  the  flocks 
of  Neleus,  king  of  Pylos  (father  of  Nestor).  Hermes, 
frightened  at  being  discovered,  bribed  him  with  the  finest 
cow.  in  the  herd  not  to  betray  him,  and  Battus  promised 
to  keep  the  secret.  But  Hermes,  astute  as  he  was  dis- 
honest, determined  to  test  the  shepherd's  integrity. 
Feigning  to  go  away,  he  assumed  the  form  of  Admetus, 
and  then  returning  to  the  spot  offered  the  old  man  two 
of  his  best  oxen  if  he  would  disclose  the  author  of  the 
theft.  The  ruse  succeeded,  for  the  avaricious  shepherd, 
unable  to  resist  the  tempting  bait,  gave  the  desired  infor- 
mation, upon  which  Hermes,  exerting  his  divine  power, 
changed  him  into  a  lump  of  touchstone,  as  a  punish- 


120  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

ment  for  his  treachery  and  avarice.  Hermes  now  killed 
two  of  the  oxen,  which  he  sacrificed  to  himself  and  the 
other  gods,  concealing  the  remainder  in  the  cave.  He 
then  carefully  extinguished  the  fire,  and,  after  throwing 
his  twig  shoes  into  the  river  Alpheus,  returned  to  Cyllene. 
Apollo,  by  means  of  his  all-seeing  power,  soon  dis- 
covered who  it  was  that  had  robbed  him,  and  hastening 
to  Cyllene,  demanded  restitution  of  his  property.  On 
his  complaining  to  Maia  of  her  son's  conduct,  she  pointed 
to  the  innocent  babe  then  lying,  apparently  fast  asleep,  in 
his  cradle,  whereupon,  Apollo  angrily  aroused  the  pre- 
tended sleeper,  and  charged  him  with  the  theft;  but  the 
child  stoutly  denied  all  knowledge  of  it,  and  so  cleverly 
did  he  play  his  part,  that  he  even  inquired  in  the  most 
naive  manner  what  sort  of  animals  cows  were.  Apollo 
threatened  to  throw  him  into  Tartarus  if  he  would  not 
confess  the  truth,  but  all  to  no  purpose.  At  last,  he 
seized  the  babe  in  his  arms,  and  brought  him  into  the 
presence  of  his  august  father,  who  was  seated  in  the 
council  chamber  of  the  gods.  Zeus  listened  to  the  charge 
made  by  Apollo,  and  then  sternly  desired  Hermes  to  say 
where  he  had  hidden  the  cattle.  The  child,  who  was 
still  in  swaddling-clothes,  looked  up  bravely  into  his 
father's  face  and  said,  "  Now,  do  I  look  capable  of  driving 
away  a  herd  of  cattle;  I,  who  was  only  born  yesterday, 
and  whose  feet  are  much  too  soft  and  tender  to  tread  in 
rough  places?  Until  this  moment,  I  lay  in  sweet  sleep 
on  my  mother's  bosom,  and  have  never  even  crossed  the 
threshold  of  our  dwelling.  You  know  well  that  I  am 
not  guilty;  but,  if  you  wish,  I  will  affirm  it  by  the 
most  solemn  oaths."  As  the  child  stood  before  him, 
looking  the  picture  of  innocence,  Zeus  could  not  refrain 
from  smiling  at  his  cleverness  and  cunning,  but,  being 
perfectly  aware  of  his  guilt,  he  commanded  him  to 
conduct  Apollo  to  the  cave  where  he  had  concealed  the 
herd,  and  Hermes,  seeing  that  further  subterfuge  was 
useless,  unhesitatingly  obeyed.  But  when  the  divine 
shepherd  was  about  to  drive  his  cattle  back  into  Pieria, 
Hermes,  as  though  by  chance,  touched  the  chords  of  his 


HERMES  (MERCURY).  121 

lyre.  Hitherto  Apollo  had  heard  nothing  but  the  music 
of  his  own  three-stringed  lyre  and  the  syrinx,  or  Pan's 
pipe,  and,  as  he  listened  entranced  to  the  delightful 
strains  of  this  new  instrument,  his  longing  to  possess  it 
became  so  great,  that  he  gladly  offered  the  oxen  in  ex- 
change, promising  at  the  same  time,  to  give  Hermes  full 
dominion  over  flocks  and  herds,  as  well  as  over  horses, 
and  all  the  wild  animals  of  the  woods  and  forests.  The 
offer  was  accepted,  and,  a  reconciliation  being  thus  effected 
between  the  brothers,  Hermes  became  henceforth  god  of 
herdsmen,  whilst  Apollo  devoted  himself  enthusiastically 
to  the  art  of  music. 

They,  now  proceeded  together  to  Olympus,  where 
Apollo  introduced  Hermes  as  his  chosen  friend  and  com- 
panion, and,  having  made  him  swear  by  the  Styx,  that  he 
would  never  steal  his  lyre  or  bow,  nor  invade  his  sanctuary 
at  Delphi,  he  presented  him  with  the  Caduceus,  or  golden 
wand.  This  wand  was  surmounted  by  wings, 
and  on  presenting  it  to  Hermes,  Apollo  in- 
formed him  that  it  possessed  the  faculty  of 
uniting  in  love,  all  beings  divided  by  hate. 
Wishing  to  prov6  the  truth  of  this  assertion, 
Hermes  threw  it  down  between  two  snakes 
which  were  fighting,  whereupon  the  angry  com- 
batants clasped  each  other  in  a  loving  embrace, 
and  curling  round  the  staff,  remained  ever  after 
permanently  attached  to  it.  The  wand  itself 
typified  power;  the  serpents,  wTisdom;  and  the 
wings,  despatch — all  qualities  characteristic  of 
a  trustworthy  ambassador. 

The  young  god  was  now  presented  by  his  father  with 
a  winged  silver  cap  (Petasus),  and  also  with  silver  wings 
for  his  feet  (Talaria),  and  was  forthwith  appointed  herald 
of  the  gods,  and  conductor  of  shades  to  Hades,  which 
office  had  hitherto  been  filled  by  Aides. 

As  messenger  of  the  gods,  Ave  find  him  employed  on 
all  occasions  requiring  special  skill,  tact,  or  despatch. 
Thus  he  conducts  Hera,  Athene,  and  Aphrodite  to  Paris, 
leads  Priam  to  Achilles  to  demand  the  body  of  Hector, 


122  MYTHS   OF  ANCIENT  GREECE  AND   ROME. 

binds  Prometheus  to  Mount  Caucasus,  secures  Ixion  to 
the  eternally  revolving  wheel,  destroys  Argus,  the 
hundred-eyed  guardian  of  lo,  &c.  &c. 

As  conductor  of  shades,  Hermes  was  always  invoked 
by  the  dying  to  grant  them  a  safe  and  speedy  passage 
across  the  Styx.  He  also  possessed  the  power  of  bringing 
back  departed  spirits  to  the  upper  world,  and  was,  there- 
fore, the  mediator  between  the  living  and  the  dead. 

The  poets  relate  many  amusing  stories  of  the  youthful 
tricks  played  by  this  mischief-loving  god  upon  the  other 
immortals.  For  instance,  he  had  the  audacity  to  extract 
the  Medusa's  head  from  the  shield  of  Athene,  which  he 
playfully  attached  to  the  back  of  Hephaestus;  he  also 
stole  the  girdle  of  Aphrodite;  deprived  Artemis  of  her 
arrows,  and  Aros  of  his  spear,  but  these  acts  were  always 
performed  with  such  graceful  dexterity,  combined  with 
such  perfect  good  humour,  that  even  the  gods  and  god- 
desses he  thus  provoked,  were  fain  to  pardon  him,  and  he 
became  a  universal  favourite  with  them  all. 

It  is  said  that  Hermes  was  one  day  flying  over  Athens, 
when,  looking  down  into  the  city,  he  beheld  a  number  of 
maidens  returning  in  solemn  procession  from  the  temple 
of  Pallas- Athene.  Foremost  among  them  was  Herse,  the 
beautiful  daughter  of  king  Cecrops,  and  Hermes  was  so 
struck  with  her  exceeding  loveliness  that  he  determined 
to  seek  an  interview  Avith  her.  He  accordingly  presented 
himself  at  the  royal  palace,  and  begged  her  sister  Agraulos 
to  favour  his  suit;  but,  being  of  an -avaricious  turn  of 
mind,  she  refused  to  do  so  without  the  payment  of  an 
enormous  sum  of  money.  It  did  not  take  the  messenger 
of  the  gods  long  to  obtain  the  means  of  fulfilling  this  con- 
dition, and  he  soon  returned  with  a  well-filled  purse. 
But  meanwhile  Athene,  to  punish  the  cupidity  of  Agrau- 
los, had  caused  the  demon  of  envy  to  take  possession  of 
her,  and  the  consequence  was,  that,  being  unable  to  con- 
template the  happiness  of  her  sister,  she  sat  down  before 
the  door,  and  resolutely  refused  to  allow  Hermes  to  enter. 
He  tried  every  persuasion  and  blandishment  in  his  power, 
but  she  still  remained  obstinate.  At  last,  his  patience 


123 


being  exhausted,  he  changed  her  into  a  mass  of  black 
stone,  and,  the  obstacle  to  his  Avishes  being  removed,  he 
succeeded  in  persuading  Herse  to  become  his  wife. 

In  his  statues,  Hermes  is  represented  as  a  beardless 
youth,  with  broad  chest  and 
graceful  but  muscular  limbs; 
the  face  is  handsome  and  in- 
telligent, and  a  genial  smile 
of  kindly  benevolence  plays 
round  the  delicately  chiselled 
lips. 

As  messenger  of  the  gods 
he  wears  the  Petasus  and 
Talaria,  and  bears  in  his 
hand  the  Caduceus  or  herald's 
staff. 

As  god  of  eloquence,  he  is 
often  represented  with  chains 
of  gold  hanging  from  his  lips, 
whilst,  as  the  patron  of  mer- 
chants, he  bears  a  purse  in 

his  hand. 

The  wonderful  excavations 

in  Olympia,  to  which  allusion  has  already  been  made, 
have  brought  to  light  an  exquisite  marble  group  of 
Hermes  and  the  infant  Bacchus,  by  Praxiteles.  In  this 
great  work  of  art,  Hermes  is  represented  as  a  young  and 
handsome  man,  who  is  looking  down  kindly  and  affection- 
ately at  the  child  resting  on  his  arm,  but  unfortunately 
nothing  remains  of  the  infant  save  the  right  hand,  which 
is  laid  lovingly  on  the  shoulder  of  his  protector. 

The  sacrifices  to  Hermes  consisted  of  incense,  honey, 
cakes,  pigs,  and  especially  lambs  and  young  goats.  As 
god  of  eloquence,  the  tongues  of  animals  were  sacrificed  to 
him. 

MERCURY. 

Mercury  was  the  Eoman  god  of  commerce  and  gain. 
We  find  mention  of  a  temple  having  been  erected  to  him 


124 


MYTHS  OF  ANCIENT  GREECE  AND  ROME. 


near  the  Circus  Maximus  as  early  as  B.C.  495;  and  he 
had  also  a  temple  and  a  sacred  fount  near  the  Porta 
Capena.  Magic  powers  were  ascribed  to  the  latter,  and 
on  the  festival  of  Mercury,  which  took  place  on  the  25th 
of  May,  it  was  the  custom  for  merchants  to  sprinkle 
themselves  and  their  merchandise  with  this  holy  water, 
in  order  to  insure  large  profits  from  their  wares. 

The  Fetiales  (Roman  priests  whose  duty  it  was  to  act 
as  guardians  of  the  public  faith)  refused  to  recognize  the 
identity  of  Mercury  with  Hermes,  and  ordered  him  to  be 
represented  with  a  sacred  branch  as  the  emblem  of  peace, 
instead  of  the  Caduceus.  In  later  times,  however,  he 
was  completely  identified  with  the  Greek  Hermes. 

DIONYSUS  (BACCHUS). 

Dionysus,  also  called  Bacchus  (from  bacca,  berry),  was 
the  god  of  wine,  and  the  personi- 
fication of  the  blessings  of  Nature 
in  general 

The  worship  of  this  divinity, 
which  is  supposed  to  have  been 
introduced  into  Greece  from 
Asia  (in  all  probability  from 
India),  first  took  root  in  Thrace, 
whence  it  gradually  spread  into 
other  parts  of  Greece. 

Dionysus  was  the  son  of  Zeus 
and  Semele,  and  was  snatched 
by  Zeus  from  the  devouring 
flames  in  which  his  mother 
perished,  when  he  appeared  to 
her  in  all  the  splendour  of  his 
divine  glory.  The  motherless 
child  was  intrusted  to  the  charge 
of  Hermes,  who  conveyed  him 
to  Semele's  sister,  Ino.  Bu  t  Hera, 
still  implacable  in  her  vengeance, 
visited  Athamas,  the  husband  of  Ino,  with  madness, 


DIONYSUS  (BACCHUS).  125 

and  the  child's  life  being  no  longer  safe,  he  was  transferred 
to  the  fostering  care  of  the  nymphs  of  Mount  Nysa.  An 
aged  satyr  named  Silenus,  the  son  of  Pan,  took  upon 
himself  the  office  of  guardian  and  preceptor  to  the  young 
god,  who,  in  his  turn,  became  much  attached  to  his  kind 
tutor;  hence  we  see  Silenus  always  figuring  as  one  of 
the  chief  personages  in  the  various  expeditions  of  the 
wine-god. 

Dionysus  passed  an  innocent  and  uneventful  childhood, 
roaming  through  the  woods  and  forests,  surrounded  by 
nymphs,  satyrs,  and  shepherds.  During  one  of  these 
rambles,  he  found  a  fruit  growing  wild,  of  a  most  refresh- 
ing and  cooling  nature.  This  was  the  vine,  from  which 
he  subsequently  learnt  to  extract  a  juice  which  formed  a 
most  exhilarating  beverage.  After  his  companions  had 
partaken  freely  of  it,  they  felt  their  whole  being  pervaded 
by  an  unwonted  sense  of  pleasurable  excitement,  and 
gave  full  vent  to  their  overflowing  exuberance,  by  shout- 
ing, singing,  and  dancing.  Their  numbers  were  soon 
swelled  by  a  crowd,  eager  to  taste  a  beverage  productive 
of  such  extraordinary  results,  and  anxious  to  join  in  the 
worship  of  a  divinity  to  whom  they  were  indebted  for 
this  new  enjoyment.  Dionysus,  on  his  part,  seeing  how 
agreeably  his  discovery  had  aftected  his  immediate  fol- 
lowers, resolved  to  extend  the  boon  to  mankind  in  general. 
He  saw  that  wine,  used  in  moderation,  would  enable  man 
to  enjoy  a  happier,  and  more  sociable  existence,  and  that, 
under  its  invigorating  influence,  the  sorrowful  might,  for 
a  while,  forget  their  grief  and  the  sick  their  pain.  He 
accordingly  gathered  round  him  his  zealous  followers,  and 
they  set  forth  on  their  travels,  planting  the  vine  and 
teaching  its  cultivation  wherever  they  went. 

We  now  behold  Dionysus  at  the  head  of  a  large  army 
composed  of  men,  women,  fauns,  and  satyrs,  all  bearing 
in  their  hands  the  Thyrsus  (a  staff  entwined  with  vine- 
branches  surmounted  by  a  fir-cone),  and  clashing  together 
cymbals  and  other  musical  instruments.  Seated  in  a 
chariot  drawn  by  panthers,  and  accompanied  by  thousands 
of  enthusiastic  followers,  Dionysus  made  a  triumphal 


126  MYTHS    OF   ANCIENT   GREECE   AND    ROME. 

progress  through  Syria,  Egypt,  Arabia,  India,  &c.,  con- 
quering all  before  him,  founding  cities,  and  establishing 
on  every  side  a  more  civilized  and  sociable  mode  of  life 
among  the  inhabitants  of  the  various  countries  through 
which  he  passed. 

When  Dionysus  returned  to  Greece  from  his  Eastern 
expedition,  he  encountered  great  opposition  from  Lycur- 
gus,  king  of  Thrace,  and  Pentheus,  king  of  Thebes. 
The  former,  highly  disapproving  of  the  wild  revels  which 
attended  the  worship  of  the  wine-god,  drove  away  his 
attendants,  the  nymphs  of  Nysa,  from  that  sacred  moun- 
tain, and  so  effectually  intimidated  Dionysus,  that  he 
precipitated  himself  into  the  sea,  where  he  was  rf  ceived 
into  the  arms  of  the  ocean-nymph,  Thetis.  But  the  im- 
pious king  bitterly  expiated  his  sacrilegious  conduct. 
He  was  punished  with  the  loss  of  his  reason,  and,  during 
one  of  his  mad  paroxysms,  k^ed  his  own  son  Dryas, 
whom  he  mistook  for  a  vine.  /£ 

Pentheus,  king  of  Thebes,  seeing  his  subjects  so  com- 
pletely infatuated  by  the  riotous  worship  of  this  new 
divinity,  and  fearing  the  demoralizing  effects  of  the  un- 
seemly nocturnal  orgies  held  in  honour  of  the  wine-god, 
strictly -prohibited  his  people  from  taking  any  part  in  the 
wild  Bacchanalian  revels.  Anxious  to  save  him  from  the 
consequences  of  his  impiety,  Dionysus  appeared  to  him 
under  the  form  of  a  youth  in  the  king's  train,  and  ear- 
nestly warned  him  to  desist  from  his  denunciations.  But 
the  well-meant  admonition  failed  in  its  purpose,  for  Pen- 
theus only  became  more  incensed  at  this  interference, 
and,  commanding  Dionysus  to  be  cast  into  prison,  caused 
the  most  cruel  preparations  to  be  made  for  his  immediate 
execution.  But  the  god  soon  freed  himself  from  his 
ignoble  confinement,  for  scarcely  had  his  jailers  departed, 
ere  the  prison-doors  opened  of  themselves,  and,  bursting 
asunder  his  iron  chains,  he  escaped  to  rejoin  his  devoted 
followers. 

Meanwhile,  the  mother  of  the  king  and  her  sisters,  in- 
spired with  Bacchanalian  fury,  had  repaired  to  Mount 
Cithseron,  in  order  to  join  the  worshippers  of  the  wine- 


DIONYSUS  (BACCHUS).  127 

god  in  those  dreadful  orgies  which  were  solemnized  ex- 
clusively by  women,  and  at  which  no  man  was  allowed 
to  be  present.  Enraged  at  finding  his  commands  thus 
openly  disregarded  by  the  members  of  his  own  family, 
Pentheus  resolved  to  witness  for  himself  the  excesses  of 
which  he  had  heard  such  terrible  reports,  and  for  this 
purpose,  concealed  himself  behind  a  tree  on  Mount  Cithse- 
ron;  but  his  hiding-place  being  discovered,  he  was 
dragged  out  by  the  half-maddened  crew  of  Bacchantes 
and,  horrible  to  relate,  he  was  torn  in  pieces  by  his  own 
mother  Agave  and  her  two  sisters. 

An  incident  which  occurred  to  Dionysus  on  one  of  his 
travels  has  been  a  favourite  subject  with  the  classic  poets. 
One  day,  as  some  Tyrrhenian  pirates  approached  the 
shores  of  Greece,  they  beheld  Dionysus,  in  the  form  of  a 
beautiful  youth,  attired  in  radiant  garments.  Thinking 
to  secure  a  rich  prize,  they  seized  him,  bound  him,  and 
conveyed  him  on  board  their  vessel,  resolved  to  carry 
him  with  them  to  Asia  and  there  sell  him  as  a  slave. 
But  the  fetters  dropped  from  his  limbs,  and  the  pilot, 
who  was  the  first  to  perceive  the  miracle,  called  upon  his 
companions  to  restore  the  youth  carefully  to  the  spot 
whence  they  had  taken  him,  assuring  them  that  he  was  a 
god,  and  that  adverse  winds  and  storms  would,  in  all  pro- 
bability, result  from  their  impious  conduct.  But,  refusing 
to  part  with  their  prisoner,  they  set  sail  for  the  open  sea. 
Suddenly,  to  the  alarm  of  all  on  board,  the  ship  stood 
still,  masts  and  sails  were  covered  with  clustering  vines 
and  wreaths  of  ivy-leaves,  streams  of  fragrant  wine  inun- 
dated the  vessel,  and  heavenly  strains  of  music  were 
heard  around.  The  terrified  crew,  too  late  repentant, 
crowded  round  the  pilot  for  protection,  and  entreated 
him  to  steer  for  the  shore.  But  the  hour  of  retribution 
had  arrived.  Dionysus  assumed  the  form  of  a  lion,  whilst 
beside  him  appeared  a  bear,  which,  with  a  terrific  roar, 
rushed  upon  the  captain  and  tore  him  in  pieces;  the 
sailors,  in  an  agony  of  terror,  leaped  overboard,  and  were 
changed  into  dolphins.  The  discreet  and  pious  steersman 
was  alone  permitted  to  escape  the  fate  of  his  companions, 


128  MYTHS   OF   ANCIENT    GREECE   AND    ROME. 

and  to  him  Dionysus,  who  had  resumed  his  true  form, 
addressed  words  of  kind  and  affectionate  encouragement, 
and  announced  his  name  and  dignity.  They  now  set 
sail,  and  Dionysus  desired  the  pilot  to  land  him  at  the 
island  of  Naxos,  where  he  found  the  lovely  Ariadne, 
daughter  of  Minos,  king  of  Crete.  She  had  been  aban- 
doned by  Theseus  on  this  lonely  spot,  and,  when  Diony- 
sus now  beheld  her,  was  lying  fast  asleep  on  a  rock,  worn 
out  with  sorrow  and  weeping.  Wrapt  in  admiration,  the 
god  stood  gazing  at  the  beautiful  vision  before  him,  and 
when  she  at  length  unclosed  her  eyes,  he  revealed  himself 
to  her,  and,  in  gentle  tones,  sought  to  banish  her  grief. 
Grateful  for  his  kind  sympathy,  coming  as  it  did  at  a 
moment  when  she  had  deemed  herself  forsaken  and  friend- 
less, she  gradually  regained  liar  former  serenity,  and, 
yielding  to  his  entreaties,  consented  to  become  his  wife. 

Dionysus,  having  established  his  worship  in  various 
parts  of  the  world,  descended  to  the  realm  of  shades  in 
search  of  his  ill-fated  mother,  whom  he  conducted  to 
Olympus,  where,  under  the  name  of  Thyone,  she  was 
admitted  into  the  assembly  of  the  immortal  gods. 

Among  the  most  noted  worshippers  of  Dionysus  was 
Midas,1  the  wealthy  king  of  Phrygia,  the  same  who,  as 
already  related,  gave  judgment  against  Apollo.  Upon 
one  occasion  Silenus,  the  preceptor  and  friend  of  Diony- 
sus, being  in  an  intoxicated  condition,  strayed  into  the 
rose-gardens  of  this  monarch,  where  he  was  found  by 
some  of  the  king's  attendants,  who  bound  him  with  roses 
and  conducted  him  to  the  presence  of  their  royal  master. 
Midas  treated  the  aged  satyr  with  the  greatest  considera- 
tion, and,  after  entertaining  him  hospitably  for  ten  days, 
led  him  back  to  Dionysus,  who  was  so  grateful  for  the 
kind  attention  shown  to  his  old  friend,  that  he  offered  to 
grant  Midas  any  favour  he  chose  to  demand;  whereupon 
the  avaricious  monarch,  not  content  with  his  boundless 
wealth,  and  still  thirsting  for  more,  desired  that  every- 
thing he  touched  might  turn  to  gold.  The  request  was 

1  Midas  was  the  son  of  Cybele  and  Gordius,  the  king  who  tied  the 
celebrated  and  intricate  knot. 


DIONYSUS  (BACCHUS).  129 

complied  with  in  so  literal  a  sense,  that  the  now  wretched 
Midas  bitterly  repented  his  folly  and  cupidity,  for,  when 
the  pangs  of  hunger  assailed  him,  and  he  essayed  to  ap- 
pease his  cravings,  the  food  became  gold  ere  he  could 
swallow  it;  as  he  raised  the  cup  of  wine  to  his  parched 
lips,  the  sparkling  draught  was  changed  into  the  metal  he 
had  so  coveted,  and  when  at  length,  wearied  and  faint, 
he  stretched  his  aching  frame  on  his  hitherto  luxurious 
couch,  this  also  was  transformed  into  the  substance  which 
had  now  become  the  curse  of  his  existence.  The  despair- 
ing king  at  last  implored  the  god  to  take  back  the  fatal 
gift,  and  Dionysus,  pitying  his  unhappy  plight,  desired 
him  to  bathe  in  the  river  Pactolus,  a  small  stream  in 
Lydia.  in  order  to  lose  the  power  which  had  become 
the  bane  of  his  life.  Midas  joyfully  obeying  the  in- 
junction, was  at  once  freed  from  the  consequences  of  his 
avaricious  demand,  and  from  this  time  forth  the  sands  of 
the  river  Pactolus  have  ever  contained  grains  of  gold. 

Representations  of  Dionysus  are  of  two  kinds.  Ac- 
cording to  the  earliest  conceptions,  he  appears  as  a  grave 
and  dignified  man  in  the  prime  of  life;  his  countenance 
is  earnest,  thoughtful,  and  benevolent;  he  wears  a  full 
beard,  and  is  draped  from  head  to  foot  in  the  garb  of  an 
Eastern  monarch.  But  the  sculptors  of  a  later  period 
represent  him  as  a  youth  of  singular  beauty,  though  of 
somewhat  effeminate  appearance;  the  expression  of  the 
countenance  is  gentle  and  winning;  the  limbs  are  supple 
and  gracefully  moulded;  and  the  hair,  which  is  adorned 
by  a  wreath  of  vine  or  ivy  leaves,  falls  over  the  shoulders 
in  long  curls.  In  one  hand  he  bears  the  Thyrsus,  and  in 
the  other  a  drinking-cup  with  two  handles,  these  being  his 
distinguishing  attributes.  He  is  often  represented  riding 
on  a  panther,  or  seated  in  a  chariot  drawn  by  lions,  tigers, 
panthers,  or  lynxes. 

Being  the  god  of  wine,  which  is  calculated  to  promote 
sociability,  he  rarely  appears  alone,  but  is  usually  accom- 
panied by  Bacchantes,  satyrs,  and  mountain-nymphs. 

The  finest  modern  representation  of  Ariadne  is  that  by 
Danneker,  at  Frankfort-on-the-Maine.  In  this  statue  she 

(78)  I 


130  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

appears  riding  on  a  panther;  the  beautiful  upturned  face 
inclines  slightly  over  the  left  shoulder;  the  features  are 
regular  and  finely  cut,  and  a  wreath  of  ivy-leaves  encircles 
the  well-shaped  head.  With  her  right  hand  she  grace- 
fully clasps  the  folds  of  drapery  which  fall  away  negli- 
gently from  her  rounded  form,  whilst  the  other  rests 
lightly  and  caressingly  on  the  head  of  the  animal. 

Dionysus  was  regarded  as  the  patron  of  the  drama, 
and  at  the  state  festival  of  the  Dionysia,  which  was  cele- 
brated with  great  pomp  in  the  city  of  Athens,  dramatic 
entertainments  took  place  in  his  honour,  for  which  all 
the  renowned  Greek  dramatists  of  antiquity  composed 
their  immortal  tragedies  and  comedies. 

He  was  also  a  prophetic  divinity,  and  possessed  oracles, 
the  principal  of  which  was  that  on  Mount  Ehodope  in 
Thrace. 

The  tiger,  lynx,  panther,  dolphin,  serpent,  and  ass 
were  sacred  to  this  god.  His  favourite  plants  were  the 
vine,  ivy,  laurel,  and  asphodel.  His  sacrifices  consisted 
of  goats,  probably  on  account  of  their  being  destructive 
to  vineyards. 

BACCHUS  OK  LIBER. 

The  Romans  had  a  divinity  called  Liber  who  presided 
over  vegetation,  and  was,  on  this  account,  identified  with 
the  Greek  Dionysus,  and  worshipped  under  the  name  of 
Bacchus. 

The  festival  of  Liber,  called  the  Liberalia,  was  cele- 
brated on  the  17th  of  March. 


AIDES  (PLUTO). 

Aides,  Aido_eus,  or  Hades,  was  the  son  of  Cronus  and 
Rhea,  and  the  youngest  brother  of  Zeus  and  Poseidon. 
He  was  the  ruler  of  that  subterranean  region  called  Ere- 
bus, which  was  inhabited  by  the  shades  or  spirits  of  the 
dead,  and  also  by  those  dethroned  and  exiled  deities  who 
had  been  vanquished  by  Zeus  and  his  allies.  Aides,  the 
grim  and  gloomy  monarch  of  this  lower  world,  was  the 


AIDES  (PLUTO).  131 

successor  of  Erebus,  that  ancient  primeval  divinity  after 
whom  these  realms  were  called 

The  early  Greeks  regarded  Aides  in  the  light  of  their 
greatest  foe,  and  Homer  tells  us  that  he  was  "of  all  the 
gods  the  most  detested,"  being  in  their  eyes  the  grim 
robber  who  stole  from  them  their  nearest  and  dearest, 
and  eventually  deprived  each  of  them  of  their  share  in 
terrestrial  existence.  His  name  was  so  feared  that  it  was 
never  mentioned  by  mortals,  who,  when  they  invoked 
him,  struck  the  earth  with  their  hands,  and  in  sacrificing 
to  him  turned  away  their  faces. 

The  belief  of  the  people  with  regard  to  a  future  state 
was,  in  the  Homeric  age,  a  sad  and  cheerless  one.  It  was 
supposed  that  when  a  mortal  ceased  to  exist,  his  spirit 
tenanted  the  shadowy  outline  of  the  human  form  it  had 
quitted.  These  shadows,  or  shades  as  they  were  called, 
were  driven  by  Aides  into  his  dominions,  where  they 
passed  their  time,  some  in  brooding  over  the  vicissitudes 
of  fortune  which  they  had  experienced  on  earth,  others 
in  regretting  the  lost  pleasures  they  had  enjoyed  in  life, 
but  all  in  a  condition  of  semi-consciousness,  from  which 
the  intellect  could  only  be  roused  to  full  activity  by 
drinking  of  the  blood  of  the  sacrifices  offered  to  their 
shades  by  living  friends,  which,  for  a  time,  endowed  them 
with  their  former  mental  vigour.  The  only  beings  sup- 
posed to  enjoy  any  happiness  in  a  future  state  were  the 
heroes,  whose  acts  of  daring  and  deeds  of  prowess  had, 
during  their  life,  reflected  honour  on  the  land  of  their 
birth;  and  even  these,  according  to  Homer,  pined  after 
their  career  of  earthly  activity.  He  tells  us  that  when 
Odysseus  visited  the  lower  world  at  the  command  of 
Circe,  and  held  communion  Avith  the  shades  of  the  heroes 
of  the  Trojan  war,  Achilles  assured  him  that  he  would 
rather  be  the  poorest  day-labourer  on  earth  than  reign 
supreme  over  the  realm  of  shades. 

The  early  Greek  poets  offer  but  scanty  allusions  to 
Erebus.  Homer  appears  purposely  to  envelop  these 
realms  in  vagueness  and  mystery,  in  order,  probably,  to 
heighten  the  sensation  of  awe  inseparably  connected  with 


132  Ml'THS   OF   ANCIENT   GREECE  AND   ROME. 

the  lower  world.  In  the  Odyssey  he  describes  the  en- 
trance to  Erebus  as  being  beyond  the  furthermost  edge  of 
Oceanus,  in  the  far  west,  where  dwelt  the  Cimmerians, 
enveloped  in  eternal  mists  and  darkness. 

In  later  times,  however,  in  consequence  of  extended 
intercourse  with  foreign  nations,  new  ideas  became  gradu- 
ally introduced,  and  we  find  Egyptian  theories  with  re- 
gard to  a  future  state  taking  root  in  Greece,  which  be- 
come eventually  the  religious  belief  of  the  whole  nation. 
It  is  now  that  the  poets  and  philosophers,  and  more  espe- 
cially the  teachers  of  the  Eleusinian  Mysteries,  begin  to 
inculcate  the  doctrine  of  the  future  reward  and  punish- 
ment of  good  and  bad  deeds.  Aides,  who  had  hitherto 
been  regarded  as  the  dread  enemy  of  mankind,  who  de- 
lights in  his  grim  office,  and  keeps  the  shades  imprisoned 
in  his  dominions  after  withdrawing  them  from  the  joys 
of  existence,  now  receives  them  with  hospitality  and 
friendship,  and  Hermes  replaces  him  as  conductor  of 
shades  to  Hades.  Under  this  new  aspect  Aides  usurps 
the  functions  of  a  totally  different  divinity  called  Plutus 
(the  god  of  riches),  and  is  henceforth  regarded  as  the  giver 
of  wealth  to  mankind,  in  the  shape  of  those  precious 
metals  which  lie  concealed  in  the  bowels  of  the  earth. 

The  later  poets  mention  various  entrances  to  Erebus, 
which  were  for  the  most  part  caves  and  fissures.  There 
was  one  in  the  mountain  of  Taenarum,  another  in  Thes- 
protia,  and  a  third,  the  most  celebrated  of  all,  in  Italy, 
near  the  pestiferous  Lake  Avernus,  over  which  it  is  said 
no  bird  could  fly,  so  noxious  were  its  exhalations. 

In  the  dominions  of  Aides  there  were  four  great  rivers, 
three  of  which  had  to  be  crossed  by  all  the  shades.  These 
three  were  Acheron  (sorrow),  Cocytus  (lamentation),  and 
Styx  (intense  darkness),  the  sacred  stream  which  flowed 
nine  times  round  these  realms. 

The  shades  were  ferried  over  the  Styx  by  the  grim, 
unshaven  old  boatman  Charon,  who,  however,  only  took 
those  whose  bodies  had  received  funereal  rites  on  earth,  and 
who  had  brought  with  them  his  indispensable  toll,  which 
was  a  small  coin  or  obolus,  usually  placed  under  the 


AIDES  (PLUTO).  133 

tongue  of  a  dead  person  for  this  purpose.  If  these  con- 
ditions had  not  been  fulfilled,  the  unhappy  shades  were 
ieft  behind  to  wander  up  and  down  the  banks  for  a 
hundred  years  as  restless  spirits. 

On  the  opposite  bank  of  the  Styx  was  the  tribunal  of 
Minos,  the  supreme  judge,  before  whom  all  shades  had 
to  appear,  and  who,  after  hearing  full  confession  of  their 
actions  whilst  on  earth,  pronounced  the  sentence  of  hap- 
piness or  misery  to  which  their  deeds  had  entitled  them. 
This  tribunal  was  guarded  by  the  terrible  triple-headed 
dog  Cerberus,  who,  with  his  three  necks  bristling  with 
snakes,  lay  at  full  length  on  the  ground; — a  formidable 
sentinel,  who  permitted  all  shades  to  enter,  but  none  to 
return. 

The  happy  spirits,  destined  to  enjoy  the  delights  of 
Elysium,  passed  out  on  the  right,  and  proceeded  to  the 
golden  palace  where  Aides  and  Persephone  held  their 
royal  court,  from  whom  they  received  a  kindly  greet- 
ing, ere  they  set  out  for  the  Elysian  Fields  which  lay  be- 
yond.1 This  blissful  region  was  replete  with  all  that 
could  charm  the  senses  or  please  the  imagination;  the  air 
was  balmy  and  fragrant,  rippling  brooks  flowed  peacefully 
through  the  smiling  meadows,  which  glowed  with  the 
varied  hues  of  a  thousand  flowers,  whilst  the  groves  re- 
sounded with  the  joyous  songs  of  birds.  The  occupations 
and  amusements  of  the  happy  shades  were  of  the  same 
nature  as  those  which  they  had  delighted  in  whilst  on  earth. 
Here  the  warrior  found  his  horses,  chariots,  and  arms,  the 
musician  his  lyre,  and  the  hunter  his  quiver  and  bow. 

In  a  secluded  vale  of  Elysium  there  flowred  a  gentle, 
silent  stream,  called  Lethe  (oblivion),  whose  waters  had 
the  effect  of  dispelling  care,  and  producing  utter  forgetful- 
ness  of  former  events.  According  to  the  Pythagorean 
doctrine  of  the  transmigration  of  souls,  it  was  supposed 
that  after  the  shades  had  inhabited  Elysium  for  a  thousand 
years  they  were  destined  to  animate  other  bodies  on 

1  The  shades  of  those  mortals  whose  lives  had  neither  been  distin- 
guished by  virtue  nor  vice,  were  condemned  to  a  monotonous,  joyless 
existence  in  the  Asphodel  meadows  of  Hades. 


134  MYTHS   OF  ANCIENT   GREECE   AND   ROME. 

earth,  and  before  leaving  Elysium  they  drank  of  the 
river  Lethe,  in  order  that  they  might  enter  upon  their 
new  career  without  any  remembrance  of  the  past. 

The  guilty  souls,  after  leaving  the  presence  of  Minos, 
were  conducted  to  the  great  judgment-hall  of  Hades, 
whose  massive  walls  of  solid  adamant  were  surrounded 
by  the  river  Phlegethon,  the  Avaves  of  which  rolled  flames 
of  fire,  and  lit  up,  with  their  lurid  glare,  these  awful 
realms.  In  the  interior  sat  the  dread  judge  Rhadaman- 
thus,  who  declared  to  each  comer  the  precise  torments 
which  awaited  him  in  Tartarus.  The  wretched  sinners 
were  then  seized  by  the  Furies,  who  scourged  them  with 
their  whips,  and  dragged  them  along  to  the  great  gate, 
which  closed  the  opening  to  Tartarus,  into  whose  awful 
depths  they  were  hurled,  to  suffer  endless  torture. 

Tartarus  was  a  vast  and  gloomy  expanse,  as  far  below 
Hades  as  the  earth  is  distant  from  the  skies.  There  the 
Titans,  fallen  from  their  high  estate,  dragged  out  a  dreary 
and  monotonous  existence;  there  also  were  Otus  and  Ephi- 
altes,  those  giant  sons  of  Poseidon,  who,  with  impious 
hands,  had  attempted  to  scale  Olympus  and  dethrone  its 
mighty  ruler.  Principal  among  the  sufferers  in  this  abode 
of  gloom  were  Tityus,  Tantalus,  Sisyphus,  Ixion,  and  the 
Danaiides. 

TITYUS,  one  of  the  earth-born  giants,  had  insulted 
Hera  on  her  way  to  Peitho,  for  which  offence  Zeus  flung 
him  into  Tartarus,  where  he  suffered  dreadful  torture, 
inflicted  by  two  vultures,  which  perpetually  gnawed  his 
liver. 

TANTALUS  was  a  wise  and  wealthy  king  of  Lydia, 
with  whom  the  gods  themselves  condescended  to  associ- 
ate; he  was  even  permitted  to  sit  at  table  with  Zeus,  who 
delighted  in  his  conversation,  and  listened  with  interest 
to  the  wisdom  of  his  observations.  Tantalus,  however, 
elated  at  these  distinguished  marks  of  divine  favour,  pre- 
sumed upon  his  position,  and  used  unbecoming  language 
to  Zeus  himself;  he  also  stole  nectar  and  ambrosia  from 
the  table  of  the  gods,  with  which  he  regaled  his  friends; 
but  his  greatest  crime  consisted  in  killing  his  own  son, 


AIDKS  (PLUTO).  135 

Pelops,  and  serving  him  up  at  one  of  the  banquets  to  the 
gods,  in  order  to  test  their  omniscience.  For  these  hein- 
ous offences  he  was  condemned  by  Zeus  to  eternal  punish- 
ment in  Tartarus,  where,  tortured  with  an  ever-burning 
thirst,  he  was  plunged  up  to  the  chin  in  water,  which,  as 
he  stooped  to  drink,  always  receded  from  his  parched  lips. 
Tall  trtss,  with  spreading  branches  laden  with  delicious 
fruits,  hung  temptingly  over  his  head;  but  no  sooner  did 
he  raise  himself  to  grasp  them,  than  a  wind  arose,  and 
carried  them  beyond  his  reach. 

SISYPHUS  was  a  great  tyrant  who,  according  to  some 
accounts,  barbarously  murdered  all  travellers  who  came 
into  his  dominions,  by  hurling  upon  them  enormous 
pieces  of  rock  In  punishment  for  his  crimes  he  was  con- 
demned to  roll  incessantly  a  huge  block  of  stone  up 
a  steep  hill,  which,  as  soon  as  it  reached  the  summit, 
always  rolled  back  again  to  the  plain  below.  '• 

IXION  was  a  king  of  Thessaly  to  whom  Zeus  accorded 
the  privilege  of  joining  the  festive  banquets  of  the  gods; 
but,  taking  advantage  of  his  exalted  position,  he  pre- 
sumed to  aspire  to  the  favour  of  Hera,  which  so  greatly 
incensed  Zeus,  that  he  struck  him  with  his  thunderbolts, 
and  commanded  Hermes  to  throw  him  into  Tartarus,  and 
bind  him  to  an  ever-revolving  wheel. 

The  DA1MDES  were  the  fifty  daughters  of  Danaus, 
king  of  Argos,  who  had  married  their  fifty  cousins,  the 
sons  of  ^Egyptus.  By  the  command  of  their  father,  who 
had  been  warned  by  an  oracle  that  his  son-in-law  would 
cause  his  death,  they  all  killed  their  husbands  in  one 
night,  Hypermnestra  alone  excepted.  Their  punish- 
ment in  the  lower  world  was  to  fill  with  water  a  vessel 
full  of  holes, — a  never-ending  and  useless  task 

Aides  is  usually  represented  as  a  man  of  mature  years 
and  stern  majestic  mien,  bearing  a  striking  resemblance 
to  his  brother  Zeus;  but  the  gloomy  and  inexorable  ex- 
pression of  the  face  contrasts  forcibly  with  that  peculiar 
benignity  which  so  characterizes  the  countenance  of  the 
mighty  ruler  of  heaven.  He  is  seated  on  a  throne  of 
ebony,  with  his  queen,  the  grave  and  sad  Persephone, 


136 


MYTHS   OF   ANCIENT   GREECE   AND   ROME. 


beside  him,  and  wears  a  full  beard,  and  long  flowing  black 
hair,  which  hangs  straight  down  over  his  forehead;  in  his 
hand  he  either  bears  a 
two-pronged  fork  or  the 
keys  of  the  lower  world, 
and  at  his  feet  sits  Cer- 
berus. He  is  sometimes 
seen  in  a  chariot  of  gold, 
drawn  by  four  black  horses, 
and  wearing  on  his  head 
a  helmet  made  for  him  by 
the  Cyclops,  which  ren- 
dered the  wearer  invisible. 
This  helmet  he  frequently 
lent  to  mortals  and  im- 
mortals. 

Aides,  who  was  univer- 
sally worshipped  through- 
out Greece,  had  templer 
erected  to  his  honour  in  Elis,  Olympia,  and  also  at  Athens. 
His  sacrifices,  which  took  place  at  night,  consisted  of 
black  sheep,  and  the  blood,  instead  of  being  sprinkled  on 
the  altars  or  received  in  vessels,  as  at  other  sacrifices,  was 
permitted  to  run  down  into  a  trench,  dug  for  this  purpose. 
The  officiating  priests  wore  black  robes,  and  were  crowned 
with  cypress. 

The  narcissus,  maiden-hair,  and  cypress  were  sacred  to 
this  divinity. 

PLUTO. 

Before  the  introduction  into  Eome  of  the  religion  and 
literature  of  Greece,  the  Romans  had  no  belief  in  a  realm 
of  future  happiness  or  misery,  corresponding  to  the  Greek 
Hades;  hence  they  had  no  god  of  the  lower  world  identi- 
cal with  Aides.  They  supposed  that  there  was,  in  the 
centre  of  the  earth,  a  vast,  gloomy,  and  impenetrably  dark 
cavity  called  Orcus,  which  formed  a  place  of  eternal  rest 
for  the  dead.  But  with  the  introduction  of  Greek  myth- 
ology, the  Koman  Orcus  became  the  Greek  Hades,  and 


THE   HARPIES.  137 

all  the  Greek  notions  with  regard  to  a  future  state  now 
obtained  with  the  Eomans,  who  worshipped  Ai'des  under 
the  name  of  Pluto,  his  other  appellations  being  Dis  (from 
dives,  rich)  and  Orcus  from  the  dominions  over  which  he 
ruled.  In  Rome  there  were  no  temples  erected  to  this 
divinity. 

PLUTUS. 

Plutus,  the  son  of  Demeter  and  a  mortal  called  lasion, 
was  the  god  of  wealth,  and  is  represented  as  being  lame 
when  he  makes  his  appearance,  and  winged  when  he 
takes  his  departure.  He  was  supposed  to  be  both  blind 
and  foolish,  because  he  bestows  his  gifts  without  discrim- 
ination, and  frequently  upon  the  most  unworthy  objects. 

Plutus  was  believed  to  have  his  abode  in  the  bowels 
of  the  earth,  which  was  probably  the  reason  why,  in 
later  times,  Aides  became  confounded  with  this  divinity. 


MINOR   DIVINITIES. 
THE   HARPIES. 

The  Harpies,  who,  like  the  Furies,  were  employed  by 
the  gods  as  instruments  for  the  punishment  of  the  guilty, 
were  three  female  divinities, 
daughters  of  Thaumas  and 
Electra,  called  Aello,  Ocypete, 
and  Celamo. 

They  were  represented  with 
the  head  of  a  fair-haired 
maiden  and  the  body  of  a 
vulture,  and  were  perpetu- 
ally devoured  by  the  pangs 
of  insatiable  hunger,  which 
caused  them  to  torment  their  victims  by  robbing  them 
of  their  food;  this  they  either  devoured  with  great  glut- 


138  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

tony,  or  defiled  in  such  a  manner  as  to  render  it  unfit  to 
be  eaten. 

Their  wonderfully  rapid  flight  far  surpassed  that  of 
birds,  or  even  of  the  winds  themselves.  If  any  mortal 
suddenly  and  unaccountably  disappeared,  the  Harpies 
were  believed  to  have  carried  him  off.  Thus  they  were 
supposed  to  have  borne  away  the  daughters  of  King  Pan- 
dareos  to  act  as  servants  to  the  Erinyes. 

The  Harpies  would  appear  to  be  personifications  of 
sudden  tempests,  which,  with  ruthless  violence,  sweep 
over  whole  districts,  carrying  off  or  injuring  all  before 
them. 

ERINYES,  EUMENIDES  (FOBI^  DIE*). 

The  Erinyes  or  Furies  were  female  divinities  who  per- 
sonified the  torturing  pangs  of  an  evil  conscience,  and  the 
remorse  which  inevitably  follows  wrong-doing. 

Their  names  were  Alecto,  Megaera,  and  Tisiphone,  and 
their  origin  was  variously  accounted  for.  According  to 
Hesiod,  they  sprang  from  the  blood  of  Uranus,  when 
wounded  by  Cronus,  and  were  hence  supposed  to  be  the 
embodiment  of  all  the  terrible  imprecations,  which  the 
defeated  deity  called  down  upon  the  head  of  his  rebellious 
son.  According  to  other  accounts  they  were  the  daugh- 
ters of  Night. 

Their  place  of  abode  was  the  lower  world,  where  they 
were  employed  by  Aides  and  Persephone  to  chastise  and 
torment  those  shades  who,  during  their  earthly  career, 
had  committed  crimes,  and  had  not  been  reconciled  to 
the  gods  before  descending  to  Hades. 

But  their  sphere  of  action  was  not  confined  to  the 
realm  of  shades,  for  they  appeared  upon  earth  as  the 
avenging  deities  who  relentlessly  pursued  and  punished 
murderers,  perjurers,  those  who  had  failed  in  duty 
to  their  parents,  hi  hospitality  to  strangers,  or  in  the 
respect  due  to  old  age.  Nothing  escaped  the  piercing 
glance  of  these  terrible  divinities,  from  whom  flight  was 
unavailing,  for  no  corner  of  the  earth  was  so  remote  as 


MOIR.E  OR   FATES   (PARC^E).  139 

to  be  beyond  their  reach,  nor  did  any  mortal  dare  to 
offer  to  their  victims  an  asylum  from  their  persecutions. 

The  Furies  are  frequently  represented  with  wings; 
their  bodies  are  black,  blood  drips  from  their  eyes,  and 
snakes  twine  in  their  hair.  In  their  hands  they  bear 
either  a  dagger,  scourge,  torch,  or  serpent. 

When  they  pursued  Orestes  they  constantly  held  up  a 
mirror  to  his  horrified  gaze,  in  which  he  beheld  the  face 
of  his  murdered  mother. 

These  divinities  were  also  called  Eumenides,  which 
signifies  the  "well-meaning"  or  "soothed  goddesses;" 
This  appellation  was  given  to  them  because  they  were  so 
feared  and  dreaded  that  people  dared  not  call  them  by 
their  proper  title,  and  hoped  by  this  means  to  propitiate 
their  wrath. 

In  later  times  the  Furies  came  to  be  regarded  as  salu- 
tary agencies,  who,  by  severely  punishing  sin,  upheld  the 
cause  of  morality  and  social  order,  and  thus  contributed 
to  the  welfare  of  mankind.  They  now  lose  their  awe- 
inspiring  aspect,  and  are  represented,  more  especially  in 
Athens,  as  earnest  maidens,  dressed,  like  Artemis,  in 
short  tunics  suitable  for  the  chase,  but  still  retaining,  in 
their  hands,  the  wand  of  office  in  the  form  of  a  snake. 

Their  sacrifices  consisted  of  black  sheep  and  a  libation 
composed  of  a  mixture  of  honey  and  water,  called  Xeph- 
alia.  A  celebrated  temple  was  erected  to  the  Eumenides 
at  Athens,  near  the  Areopagus. 

MOIR^B  or  FATES  (PARCS). 

The  ancients  believed  that  the  duration  of  human  exis- 
tence and  the  destinies  of  mortals  were  regulated  by 
three  sister-goddesses,  called  Clotho,  Lachesis,  and  Atro- 
pos,  who  were  the  daughters  of  Zeus  and  Themis. 

The  power  which  they  wielded  over  the  fate  of  man 
was  significantly  indicated  under  the  figure  of  a  thread, 
which  they  spun  out  for  the  life  of  each  human  being 
from  his  birth  to  the  grave.  This  occupation  they  divided 
between  them.  Clotho  wound  the  flax  round  the  distaff, 


140  MYTHS   OF   ANCIENT   GREECE   AND   ROME. 

ready  for  her  sister  Lachesis,  who  span  out  the  thread 
of  life,  which  Atropos,  with  her  scissors,  relentlessly  snapt 
asunder,  when  the  career  of  an  individual  was  about  to 
terminate. 

Homer  speaks  of  one  Moira  only,  the  daughter  of 
Night,  who  represents  the  moral  force  by  which  the 
universe  is  governed,  and  to  whom  both  mortals  and  im- 
mortals were  forced  to  submit,  Zeus  himself  being  power- 
less to  avert  her  decrees;  but  in  later  times  this  concep- 
tion of  one  inexorable,  all-conquering  fate  became  amplified 
by  the  poets  into  that  above  described,  and  the  Moirae 
are  henceforth  the  special  presiding  deities  over  the  life 
and  death  of  mortals. 

The  Moirae  are  represented  by  the  poets  as  stern,  in- 
exorable female  divinities,  aged,  hideous,  and  also  lame, 
which  is  evidently  meant  to  indicate  the  slow  and  halt- 
ing march  of  destiny,  which  they  controlled.  Painters 
and  sculptors,  on  the  other  hand,  depicted  them  as  beau- 
tiful maidens  of  a  grave  but  kindly  aspect 

There  is  a  charming  representation  of  Lachesis,  which 
depicts  her  in  all  the  grace  of  youth  and  beauty.  She  is 
sitting  spinning,  and  at  her  feet  lie  two  masks,  one  comic, 
the  other  tragic,  as  though  to  convey  the  idea,  that,  to  a 
divinity  of  fate,  the  brightest  and  saddest  scenes  of  earthly 
existence  are  alike  indifferent,  and  that  she  quietly  and 
steadily  pursues  her  occupation,  regardless  of  human  weal 
or  woe. 

When  represented  at  the  feet  of  Aides  in  the  lower 
world  they  are  clad  in  dark  robes;  but  when  they  appear 
in  Olympus  they  wear  bright  garments,  bespangled  with 
stars,  and  are  seated  on  radiant  thrones,  with  crowns  on 
their  heads. 

It  was  considered  the  function  of  the  Moirae  to  indicate 
to  the  Furies  the  precise  torture  which  the  wicked  should 
undergo  for  their  crimes. 

They  were  regarded  as  prophetic  divinities,  and  had 
sanctuaries  in  many  parts  of  Greece. 

The  Moirae  are  mentioned  as  assisting  the  Charites  to 
conduct  Persephone  to  the  upper  world  at  her  periodical 


NEMESIS.  141 

reunion  with  her  mother  Demeter.     They  also  appear  in 
company  with  Eileithyia,  goddess  of  birth. 

NEMESIS. 

Nemesis,  the  daughter  of  Nyx,  represents  that  power 
which  adjusts  the  balance  of  human  affairs,  by  awarding 
to  each  individual  the  fate  which  his  actions  deserve. 
She  rewards  humble,  unacknowledged  merit,  punishes 
crime,  deprives  the  worthless  of  undeserved  good  fortune, 
humiliates  the  proud  and  overbearing,  and  visits  all  evil 
on  the  wrong-doer;  thus  maintaining  that  proper  balance 
of  things,  which  the  Greeks  recognized  as  a  necessary 
condition  of  all  civilized  life.  But  though  Nemesis,  in 
her  original  character,  was  the  distributor  of  rewards  as 
well  as  punishments,  the  world  was  so  full  of  sin,  that 
she  found  but  little  occupation  in  her  first  capacity,  and 
hence  became  finally  regarded  as  the  avenging  goddess 
only. 

We  have  seen  a  striking  instance  of  the  manner  in 
which  this  divinity  punishes  the  proud  and  arrogant  in 
the  history  of  Niobe.  Apollo  and  Artemis  were  merely 
the  instruments  for  avenging  the  insult  offered  to  their 
mother;  but  it  was  Nemesis  who  prompted  the  deed,  and 
presided  over  its  execution. 

Homer  makes  no  mention  of  Nemesis;  it  is  therefore 
evident  that  she  was  a  conception  of  later  times,  when 
higher  views  of  morality  had  obtained  among  the  Greek 
nation. 

Nemesis  is  represented  as  a  beautiful  woman  of 
thoughtful  and  benign  aspect  and  regal  bearing;  a  diadem 
crowns  her  majestic  brow,  and  she  bears  in  her  hand  a 
rudder,  balance,  and  cubit; — fitting  emblems  of  the  man- 
ner in  which  she  guides,  weighs,  and  measures  all  human 
events.  She  is  also  sometimes  seen  with  a  wheel,  to 
symbolize  the  rapidity  with  which  she  executes  justice. 
As  the  avenger  of  evil  she  appears  winged,  bearing  in 
her  hand  either  a  scourge  or  a  sword,  and  seated  in  a 
chariot  drawn  by  griffins. 


142  MYTHS   OF   ANCIENT   GREECE   AND   ROME. 

Nemesis  is  frequently  called  Adrastia,  and  also  Rham- 
nusia,  from  Rhamnus  in  Attica,  the  chief  seat  of  her 
worship,  which  contained  a  celebrated  statue  of  the  god- 
dess. 

Nemesis  was  worshipped  by  the  Romans,  (who  invoked 
her  on  the  Capitol),  as  a  divinity  who  possessed  the  power 
of  averting  the  pernicious  consequences  of  envy. 

NIGHT  AND  HEK  CHILDREN. 
DEATH,    SLEEP,    AND    DEEAMS. 

NYX  (Nox). 

Nyx,  the  daughter  of  Chaos,  being  the  personification 
of  Night,  was,  according  to  the  poetic  ideas  of  the  Greeks, 
considered  to  be  the  mother  of  everything  mysterious 
and  inexplicable,  such  as  death,  sleep,  dreams,  &c.  She 
became  united  to  Erebus,  and  their  children  were  Aether 
and  Hemera  (Air  and  Daylight),  evidently  a  simile  of 
the  poets,  to  indicate  that  darkness  always  precedes  light. 

Nyx  inhabited  a  palace  in  the  dark  regions  of  the 
lower  world,  and  is  represented  as  a  beautiful  woman, 
seated  m  a  chariot,  drawn  by  two  black  horses.  She  is 
clothed  in  dark  robes,  wears  a  long  veil,  and  is  accom- 
panied by  the  stars,  which  follow  in  her  train. 

THANATOS  (MORS)  AND  HYPNUS  (SOMNUS). 

Thanatos  (Death)  and  his  twin-brother  Hypnus  (Sleep) 
were  the  children  of  Nyx. 

Their  dwelling  was  in  the  realm  of  shades,  and  when 
they  appear  among  mortals,  Thanatos  is  feared  and  hated 
as  the  enemy  of  mankind,  whose  hard  heart  knows  no 
pity,  whilst  his  brother  Hypnus  is  universally  loved  and 
welcomed  as  their  kindest  and  most  beneficent  friend. 

But  though  the  ancients  regarded  Thanatos  as  a  gloomy 
and  mournful  divinity,  they  did  not  represent  him  with 
any  exterior  repulsiveness.  On  the  contrary,  he  appears 
as  a  beautiful  youth,  who  holds  in  his  hand  an  inverted 


MORPHEUS.  143 

torch,  emblematical  of  the  light  of  life  being  extinguished, 
whilst  his  disengaged  arm  is  thrown  lovingly  round  the 
shoulder  of  his  brother  Hypnus. 

Hypnus  is  sometimes  depicted  standing  erect  with 
closed  eyes;  at  others  he  is  in  a  recumbent  position  beside 
his  brother  Thanatos,  and  usually  bears  a  poppy-stalk  in 
his  hand. 

A  most  interesting  description  of  the  abode  of  Hypnus 
is  given  by  Ovid  in  his  Metamorphoses.  He  tells  us 
how  the  god  of  Sleep  dwelt  in  a  mountain-cave  near  the 
realm  of  the  Cimmerians,  which  the  sun  never  pierced 
with  his  rays.  No  sound  disturbed  the  stillness,  no  song 
of  birds,  not  a  branch  moved,  and  no  human  voice  broke 
the  profound  silence  which  reigned  everywhere.  From 
the  lowermost  rocks  of  the  cave  issued  the  river  Lethe, 
and  one  might  almost  have  supposed  that  its  course  was 
arrested,  Avere  it  not  for  the  IOAV,  monotonous  hum  of  the 
water,  which  invited  slumber.  The  entrance  was  partially 
hidden  by  numberless  white  and  red  poppies,  which 
Mother  Night  had  gathered  and  planted  there,  and  from 
the  juice  of  which  she  extracts  drowsiness,  which  she 
scatters  in  liquid  drops  all  over  the  earth,  as  soon  as 
the  sun-god  has  sunk  to  rest.  In  the  centre  of  the  cave 
stands  a  couch  of  blackest  ebony,  with  a  bed  of  down, 
over  which  is  laid  a  coverlet  of  sable  hue.  Here  the  god 
himself  reposes,  surrounded  by  innumerable  forms. 
These  are  idle  dreams,  more  numerous  than  the  sands  of 
the  sea.  Chief  among  them  is  Morpheus,  that  changeful 
god,  who  may  assume  any  shape  or  form  he  pleases. 
Nor  can  the  god  of  Sleep  resist  his  own  power;  for 
though  he  may  rouse  himself  for  a  while,  he  soon  suc- 
cumbs to  the  drowsy  influences  which  surround  him. 

MORPHEUS. 

Morpheus,  the  son  of  Hypnus,  was  the  god  of  Dreams. 

He  is  always  represented  winged,  and  appears  some- 
times as  a  youth,  sometimes  as  an  old  man.  In  his  hand 
he  bears  a  cluster  of  poppies,  and  as  he  steps  with  noise- 


144  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

less  footsteps  over  the  earth,  he  gently  scatters  the  seeds 
of  this  sleep-producing  plant  over  the  eyes  of  weary  mor- 
tals. 

Homer  describes  the  House  of  Dreams  as  having  two 
gates:  one,  whence  issue  all  deceptive  and  flattering 
visions,  being  formed  of  ivory;  the  other,  through  which 
proceed  those  dreams  which  are  fulfilled,  of  horn. 

THE   GOEG-ONS. 

The  Gorgons,  Stheno,  Euryale,  and  Medusa,  were  the 
three  daughters  of  Phorcys  and  Ceto,  and  were  the  per- 
sonification of  those  benumbing,  and,  as  it  were,  petrify- 
ing sensations,  which  result  from  sudden  and  extreme 
fear. 

They  were  frightful  winged  monsters,  whose  bodies 
were  covered  with  scales;  hissing,  wriggling  snakes  clus- 
tered round  their  heads  instead  of  hair;  their  hands 
were  of  brass;  their  teeth  resembled  the  tusks  of  a  wild 
boar;  and  their  whole  aspect  was  so  appalling,  that  they 
are  said  to  have  turned  into  stone  all  who  beheld  them. 

These  terrible  sisters  were  supposed  to  dwell  in  that 
remote  and  mysterious  region  in  the  far  West,  beyond 
the  sacred  stream  of  Oceanus. 

The  Gorgons  were  the  servants  of  Aides,  who  made 
use  of  them  to  terrify  and  overawe  those  shades,  doomed 
to  be  kept  in  a  constant  state  of  unrest  as  a  punishment 
for  their  misdeeds,  whilst  the  Furies,  on  their  part, 
scourged  them  with  their  whips  and  tortured  -them 
incessantly. 

The  most  celebrated  -of  the  three  sisters  was  Medusa, 
who  alone  was  mortal.  She  was  originally  a  golden- 
haired  and  very  beautiful  maiden,  who,  as  a  priestess  of 
Athene,  was  devoted  to  a  life  of  celibacy;  but,  being 
wooed  by  Poseidon,  whom  she  loved  in  return,  she  forgot 
her  vows,  and  became  united  to  him  in  marriage.  For 
this  offence  she  was  punished  by  the  goddess  in  a  most 
terrible  manner.  Each  wavy  lock  of  the  beautiful  hair 
which  had  so  charmed  her  husband,  was  changed  into  a 


145 

venomous  snake;  her  once  gentle,  love-inspiring  eyes  now 
became  blood-shot,  furious  orbs,  which  excited  fear  and 
disgust  in  the  mind  of  the  beholder;  whilst  her  former 
roseate  hue  and  milk-white  skin  assumed  a  loathsome 
greenish  tinge.  Seeing  herself  thus  transformed  into  so 
repulsive  an  object,  Medusa  fled  from  her  home,  never 
to  return.  Wandering  about,  abhorred,  dreaded,  and 
shunned  by  all  the  world,  she  now  developed  into  a 
character,  worthy  of  her  outward  appearance.  In  her 
despair  she  fled  to  Africa,  where,  as  she  passed  restlessly 
from  place  to  place,  infant  -snakes  dropped  from  her  hair, 
and  thus,  according  to  the  belief  of  the  ancients,  that 
country  became  the  hotbed  of  these  venomous  reptiles. 
With  the  curse  of  Athene  upon  her,  she  turned  into 
stone  whomsoever  she  gazed  upon,  till  at  last,  after  a  life 
of  nameless  misery,  deliverance  came  to  her  in  the  shape 
of  death,  at  the  hands  of  Perseus. 

It  is  well  to  observe  that  when  the  Gorgons  are  spoken 
of  in  the  singular,  it  is  Medusa  who  is  alluded  to. 

Medusa  was  the  mother  of  Pegasus  and  Chrysaor, 
father  of  the  three-headed,  winged  giant  Geryones,  who 
was  slain  by  Heracles. 


The  Graeae,  who  acted  as  servants  to  their  sisters  the 
Gorgons,  were  also  three  in  number;  their  names  were 
Pephredo,  Enyo,  and  Dino. 

In  their  original  conception  they  were  merely  personi- 
fications of  kindly  and  venerable  old  age,  possessing  all 
its  benevolent  attributes  without  its  natural  infirmities. 
They  were  old  and  gray  from  their  birth,  and  so  they  ever 
remained.  In  later  times,  however,  they  came  to  be 
regarded  as  misshapen  females,  decrepid,  and  hideously 
ugly,  having  only  one  eye,  one  tooth,  and  one  gray  wig 
between  them,  which  they  lent  to  each  other,  when  one 
of  them  wished  to  appear  before  the  world. 

When  Perseus  entered  upon  his  expedition  to  slay  the 
Medusa,  he  repaired  to  the  abode  of  the  Graeae,  in  the  far 
(73)  K 


146  MYTHS   OF  ANCIENT  GREECE  AND   ROME. 

west,  to  inquire  the  way  to  the  Gorgons,  and  on  their  re- 
fusing to  give  any  information,  he  deprived  them  of  their 
one  eye,  tooth,  and  wig,  and  did  not  restore  them  until 
he  received  the  necessary  directions. 

SPHINX. 

The  Sphinx  was  an  ancient  Egyptian  divinity,  who  per- 
sonified wisdom,  and  the  fertility  of  nature.  She  is  re- 
presented as  a  lion-couchant,  with  the  head  and  bust  of  a 
woman,  and  wears  a  peculiar  sort  of  hood,  which  com- 
pletely envelops  her  head,  and  falls  down  on  either  side 
of  the  face. 

Transplanted  into  Greece,  this  sublime  and  mysterious 
Egyptian  deity  degenerates  into  an  insignificant,  and  yet 
malignant  power,  and  though  she  also  deals  in  mysteries, 
they  are,  as  we  shall  see,  of  a  totally  different  character, 
and  altogether  inimical  to  human  life. 

The  Sphinx  is  represented,  according  to  Greek  geneal- 
ogy, as  the  offspring  of  Typhon  and  Echidna.1  Hera, 
being  upon  one  occasion  displeased  with  the  Thebans, 
sent  them  this  awful  monster,  as  a  punishment  for  their 
offences.  Taking  her  seat  on  a  rocky  eminence  near  the 
city  of  Thebe?.  commanding  a  pass  wliich  the  Thebans 
were  compelled  to  traverse  in  their  usual  way  of  business, 
she  propounded  to  all  comers  a  riddle,  and  if  they  failed 
to  solve  it,  she  tore  them  in  pieces. 

During  the  reign  of  King  Creon,  so  many  people  had 
fallen  a  sacrifice  to  this  monster,  that  he  determined  to 
use  every  effort  to  rid  the  country  of  so  terrible  a  scourge. 
On  consulting  the  oracle  of  Delphi,  he  was  informed  that 
the  only  way  to  destroy  the  Sphinx  was  to  solve  one  of 
her  riddles,  when  she  would  immediately  precipitate  her- 
self from  the  rock  on  which  she  was  seated. 

Creon,  accordingly,  made  a  public  declaration  to  the 
effect,  that  whoever  could  give  the  true  interpretation,  of 
a  riddle  propounded  by  the  monster,  should  obtain  the 
crown,  and  the  hand  of  his  sister  Jocaste.  (Edipus  offered 

1  Echidna  was  a  bloodthirstj  monster,  half  maiden,  half  serpent. 


TYCHE  (FORTUNA).  147 

himself  as  a  candidate,  and  proceeding  to  the  spot  where 
she  kept  guard,  received  from  her  the  following  riddle 
for  solution:  "What  creature  goes  in  the  morning  on 
four  legs,  at  noon  on  two, 
and  in  the  evening  on  three  1 " 
CEdipus  replied,  that  it  must 
be  man,  who  during  his  in- 
fancy creeps  on  all-fours,  in 
his  prime  walks  erect  on  two 
legs,  and  when  old  age  has 
enfeebled  his  powers,  calls  a 
"  staff  to  his  assistance,  and 
thus  has,  as  it  were,  three  legs. 

The  Sphinx  no  sooner  heard  this  reply,  which  was  the 
correct  solution  of  her  riddle,  than  she  flung  herself  over 
the  precipice,  and  perished  in  the  abyss  below. 

The  Greek  Sphinx  may  be  recognized  by  having  wings 
and  by  being  of  smaller  dimensions  than  the  Egyptian 
Sphinx. 

TYCHE  (FORTUNA)  AND  ANANKE  (NECESSITAS). 

TYCHE    (FORTUNA). 

Tyche  personified  that  peculiar  combination  of  circum- 
stances which  we  call  luck  or  fortune,  and  was  considered 
to  be  the  source  of  all  unexpected  events  in  human  life, 
whether  good  or  evil  If  a  person  succeeded  in  all  he 
undertook  without  possessing  any  special  merit  of  his 
own,  Tyche  was  supposed  to  have  smiled  on  his  birth.  If, 
on  the  other  hand,  undeserved  ill-luck  followed  him 
through  life,  and  all  his  efforts  resulted  in  failure,  it  was 
ascribed  to  her  adverse  influence. 

This  goddess  of  Fortune  is  variously  represented.  Some- 
times she  is  depicted  bearing  in  her  hand  two  rudders, 
with  one  of  which  she  steers  the  bark  of  the  fortunate, 
and  with  the  other  that  of  the  unfortunate  among  mortals. 
In  later  times  she  appears  blindfolded,  and  stands  on  a 
ball  or  wheel,  indicative  of  the  fickleness  and  ever-revolving 


148  MYTHS   OF  ANCIENT   GREECE  AND    ROME. 

changes  of  fortune.  She  frequently  bears  the  sceptre 
and  cornucopia1  or  horn  of  plenty,  and  is  usually  winged. 
In  her  temple  at  Thebes,  she  is  represented  holding  the 
infant  Plutus  in  her  arms,  to  symbolize  her  power  over 
riches  and  prosperity. 

Tyche  was  worshipped  in  various  parts  of  Greece,  but 
more  particularly  by  the  Athenians,  who  believed  in  her 
special  predilection  for  their  city. 

FORTUNA. 

Tyche  was  worshipped  in  Rome  under  the  name  of 
Fortuna,  and  held  a  position  of  much  greater  importance 
among  the  Eomans  than  the  Greeks. 

In  later  times  Fortuna  is  never  represented  either 
winged  or  standing  on  a  ball;  she  merely  bears  the  cor- 
nucopia. It  is  evident,  therefore,  that  she  had  come  to 
be  regarded  as  the  goddess  of  good  luck  only,  who  brings 
blessings  to  man,  and  not,  as  with  the  Greeks,  as  the  per- 
sonification of  the  fluctuations  of  fortune. 

In  addition  to  Fortuna,  the  Romans  worshipped  Feli- 
citas  as  the  giver  of  positive  good  fortune. 

ANANKE  (NKCESSITAS> 

As  Ananke,  Tyche  assumes  quite  another  character,  and 
becomes  the  embodiment  of  those  immutable  laws  of 
nature,  by  which  certain  causes  produce  certain  inevitable 
results. 

In  a  statue  of  this  divinity  at  Athens  she  was  repre- 
sented with  hands  of  bronze,  and  surrounded  with  nails 
and  hammers.  The  hands  of  bronze  probably  indicated 
the  irresistible  power  of  the  inevitable,  and  the  hammer 
and  chains  the  fetters  which  she  forged  for  man. 

Ananke  was  worshipped  in  Rome  under  the  name  of 
Necessitas. 

1  One  of  the  horns  of  the  goat  Amalthea,  broken  off  by  Zeus,  and 
supposed  to  possess  the  power  of  filling  itself  with  whatsoever  its  owner 
desired. 


KER — ATE— MOMUS.  149 

KER. 

In  addition  to  the  Moirae,  who  presided  over  the  life 
of  mortals,  there  was  another  divinity,  called  Ker,  ap- 
pointed for  each  human  being  at  the  moment  of  his  birth. 
The  Ker  belonging  to  an  individual  was  believed  to 
develop  with  his  growth,  either  for  good  or  evil;  and 
when  the  ultimate  fate  of  a  mortal  was  about  to  be  de- 
cided, his  Ker  was  weighed  in  the  balance,  and,  according 
to  the  preponderance  of  its  worth  or  worthlessness,  life 
or  death  was  awarded  to  the  human  being  in  question.  It 
becomes  evident,  therefore,  that  according  to  the  belief  of 
the  early  Greeks,  each  individual  had  it  in  his  power,  to 
a  certain  extent,  to  shorten  or  prolong  his  own  existence. 

The  Keres,  who  are  frequently  mentioned  by  Homer, 
were  the  goddesses  who  delighted  in  the  slaughter  of  the 
battle-field. 

ATE. 

Ate,  the  daughter  of  Zeus  and  Eris,  was  a  divinity 
who  delighted  in  evil. 

Having  instigated  Hera  to  deprive  Heracles  of  his 
birthright,  her  father  seized  her  by  the  hair  of  her  head, 
and  hurled  her  from  Olympus,  forbidding  her,  under  the 
most  solemn  imprecations,  ever  to  return.  Henceforth 
she  wandered  among  mankind,  sowing  dissension,  work- 
ing mischief,  and  luring  men  to  all  actions  inimical  to 
their  welfare  and  happiness.  Hence,  when  a  reconcilia- 
tion took  place  between  friends  who  had  quarrelled,  Ate 
was  blamed  as  the  original  cause  of  disagreement 

MOMUS. 

Momus,  the  son  of  Nyx,  was  the  god  of  raillery  and 
ridicule,  who  delighted  to  criticise,  with  bitter  sarcasm, 
the  actions  of  gods  and  men,  and  contrived  to  discover 
in  all  things  some  defect  or  blemish.  Thus  when  Prome- 
theus created  the  first  man,  Momus  considered  his  work 
incomplete  because  there  was  no  aperture  in  the  breast 
through  which  his  inmost  thoughts  might  be  read.  He 


150  MYTHS   OF  ANCIENT   GREECE   AND   ROME. 

also  found  fault  with  a  house  built  by  Athene  because, 
being  unprovided  with  the  means  of  locomotion,  it  could 
never  be  removed  from  an  unhealthy  locality.  Aphrodite 
alone  defied  his  criticism,  for,  to  his  great  chagrin,  he 
could  find  no  fault  with  her  perfect  form.1 

In  what  manner  the  ancients  represented  this  god  is 
unknown.  In  modern  art  he  is  depicted  like  a  king's 
jester,  with  a  fool's  cap  and  bells. 

EROS  (CUPID,  AMOK)  AND  PSYCHE. 

According  to  Hesiod's  Theogony,  Eros,  the  divine 
spirit  of  Love,  sprang  forth  from  Chaos,  while  all  was 
still  in  confusion,  and  by  his  beneficent  power  reduced 
to  order  and  harmony  the  shapeless,  conflicting  elements, 
which,  under  his  influence,  began  to  assume  distinct 
forms.  This  ancient  Eros  is  represented  as  a  full-grown 
and  very  beautiful  youth,  crowned  with  flowers,  and 
leaning  on  a  shepherd's  crook. 

In  the  course  of  time,  this  beautiful  conception  gradu- 
ally faded  away,  and  though  occasional  mention  still 
continues  to  be  made  of  the  Eros  of  Chaos,  he  is  replaced 
by  the  son  of  Aphrodite,  the  popular,  mischief-loving 
little  god  of  Love,  so  familiar  to  us  all. 

In  one  of  the  myths  concerning  Eros,  Aphrodite  is  de- 
scribed as  complaining  to  Themis,  that  her  son,  though 
so  beautiful,  did  not  appear  to  increase  in  stature;  where- 
upon Themis  suggested  that  his  small  proportions  were 
probably  attributable  to  the  fact  of  his  being  always 
alone,  and  advised  his  mother  to  let  him  have  a  com- 
panion. Aphrodite  accordingly  gave  him,  as  a  play- 
fellow, his  younger  brother  Anteros  (requited  love),  and 
soon  had  the  gratification  of  seeing  the  little  Eros  begin 
to  grow  and  thrive;  but,  curious  to  relate,  this  desirable 
result  only  continued  as  long  as  the  brothers  remained 
together,  for  the  moment  they  were  separated,  Eros 
shrank  once  more  to  his  original  size. 

1  According  to  another  account,  Momus  discovered  that  Aplirodite 
made  a  noise  when  she  walked. 


EROS  (CUPID,  AMOR)  AND  PSYCHE. 


151 


By  degrees  the  conception  of  Eros  became  multiplied, 
and  we  hear  of  little  love-gods  (Amors),  who  appear 
under  the  most  charming  and  diversified  forms.  These 
love-gods,  Avho  afforded  to  artists  inexhaustible  subjects 
for  the  exercise  of  their  imagination,  are  represented 
as  being  engaged  in  various  occupations,  such  as  hunting, 
fishing,  rowing,  driving  chariots,  and  even  busying  them- 
Ives  in  mechanical  labour. 

Perhaps  no  myth  is  more  charming  and  interesting 
that  of  Eros  and  Psyche,  which  is  as  follows: — 
Psyche,  the  youngest  of  three 
princesses,  was  sotranscendently 
beautiful  that  Aphrodite  herself 
became  jealous  of  her,  and  no 
mortal  dared  to  aspire  to  the 
honour  of  her  hand.  As  her 
sisters,  who  were  by  no  means 
equal  to  her  in  attractions,  were 
married,  and  Psyche  still  re- 
mained unwedded,  her  father 
consulted  the  oracle  of  Delphi, 
and,  in  obedience  to  the  divine 
response,  caused  her  to  be 
dressed  as  though  for  the  grave, 
and  conducted  to  the  edge  of  a 
yawning  precipice.  No  sooner 


was  she  alone  than  she  felt  herself  lifted  up,  and  wafted 
away  by  the  gentle  west  wind  Zephyrus,  who  transported 
her  to  a  verdant  meadow,  in  the  midst  of  which  stood  a 
stately  palace,  surrounded  by  groves  and  fountains. 

Here  dwelt  Eros,  the  god  of  Love,  in  whose  arms 
Zephyrus  deposited  his  lovely  burden.  Eros,  himself  un- 
seen, wooed  her  in  the  softest  accents  of  affection;  but 
warned  her,  as  she  valued  his  love,  not  to  endeavour  to 
behold  his  form.  For  some  time  Psyche  was  obedient 
to  the  injunction  of  her  immortal  spouse,  and  made  no 
effort  to  gratify  her  natural  curiosity;  but,  unfortu- 
nately, in  the  midst  of  her  happiness  she  was  seized 
with  an  unconquerable  longing  for  the  society  of  her  sis- 


152  MYTHS   OF  ANCIENT    GREECE   AND   ROME. 

ters,  and,  in  accordance  with  her  desire,  they  were  con- 
ducted by  Zephyras  to  her  fairy-like  abode.  Filled  with 
envy  at  the  sight  of  her  felicity,  they  poisoned  her  mind 
against  her  husband,  and  telling  her  that  her  unseen 
lover  was  a  frightful  monster,  they  gave  her  a  sharp 
dagger,  which  they  persuaded  her  to  use  for  the  purpose 
of  delivering  herself  from  his  power. 

After  the  departure  of  her  sisters,  Psyche  resolved  to 
take  the  first  opportunity  of  following  their  malicious 
counsel  She  accordingly  rose  in  the  dead  of  night,  and 
taking  a  lamp  in  one  hand  and  a  dagger  in  the  other, 
stealthily  approached  the  couch  where  Eros  was  re- 
posing, when,  instead  of  the  frightful  monster  she  had 
expected  to  see,  the  beauteous  form  of  the  god  of  Love 
greeted  her  view.  Overcome  with  surprise  and  admira- 
tion, Psyche  stooped  down  to  gaze  more  closely  on  his 
lovely  features,  when,  from  the  lamp  which  she  held  in 
her  trembling  hand,  there  fell  a  drop  of  burning  oil  upon  the 
shoulder  of  the  sleeping  god,  who  instantly  awoke,  and  see- 
ing Psyche  standing  over  him  with  the  instrument  of  death 
in  her  hand,  sorrowfully  reproached  her  for  her  treach- 
erous designs,  and,  spreading  out  his  wings,  flew  away. 

In  despair  at  having  lost  her  lover,  the  unhappy  Psyche 
endeavoured  to  put  an  end  to  her  existence  by  throwing 
herself  into  the  nearest  river;  but  instead  of  closing  over 
her,  the  waters  bore  her  gently  to  the  opposite  bank, 
where  Pan  (the  god  of  shepherds)  received  her,  and  con- 
soled her  with  the  hope  of  becoming  eventually  recon- 
ciled to  her  husband. 

Meanwhile  her  wicked  sisters,  in  expectation  of  meeting 
with  the  same  good  fortune  which  had  befallen  Psyche, 
placed  themselves  on  the  edge  of  the  rock,  but  were  both 
precipitated  into  the  chasm  below. 

Psyche  herself,  filled  with  a  restless  yearning  for  her 
lost  love,  wandered  all  over  the  world  in  search  of  him. 
At  length  she  appealed  to  Aphrodite  to  take  compassion 
on  her;  but  the  goddess  of  Beauty,  still  jealous  of  hsr 
charms,  imposed  upon  her  the  hardest  tasks,  the  accom- 
plishment of  which  often  appeared  impossible.  In  these 


EROS  (CUPID,  AMOR)  ASD  PSYCHE.  153 

she  was  always  assisted  by  invisible,  beneficent  beings, 
sent  to  her  by  Eros,  who  still  loved  her,  and  continued  to 
watch  over  her  welfare. 

Psyche  had  to  undergo  a  long  and  severe  penance 
before  she  became  worthy  to  regain  the  happiness,  which 
she  had  so  foolishly  trifled  away.  At  last  Aphrodite 
commanded  her  to  descend  into  the  under  world,  and  ob- 
tain from  Persephone  a  box  containing  all  the  charms  of 
beauty.  Psyche's  courage  now  failed  her,  for  she  con- 
cluded that  death  must  of  necessity  precede  her  entrance 
into  the  realm  of  shades.  About  to  abandon  herself  to 
despair,  she  heard  a  voice  which  warned  her  of  every 
danger  to  be  avoided  on  her  perilous  journey,  and  in- 
structed her  with  regard  to  certain  .precautions  to  be 
observed.  These  were  as  follows : — not  to  omit  to  pro- 
vide herself  with  the  ferryman's  toll  for  Charon,  and  the 
cake  to  pacify  Cerberus,  also  to  refrain  from  taking  any 
part  in  the  banquets  of  Aides  and  Persephone,  and, 
above  all  things,  to  bring  the  box  of  beauty  charms  un- 
opened to  Aphrodite.  In  conclusion,  the  voice  assured 
her,  that  compliance  with  the  above  conditions  would 
insure  for  her  a  safe  return  to  the  realms  of  light  But, 
alas,  Psyche,  who  had  implicitly  followed  all  injunctions, 
could  not  withstand  the  temptation  of  the  last  condition; 
and,  hardly  had  she  quitted  the  lower  world,  when,  un- 
able to  resist  the  curiosity  which  devoured  her,  she  raised 
the  lid  of  the  box  with  eager  expectation.  But,  in- 
stead of  the  wondrous  charms  of  beauty  which  she  ex- 
pected to  behold,  there  issued  from  the  casket  a  dense 
black  vapour,  which  had  the  effect  of  throwing  her  into 
a  death-like  sleep,  out  of  which  Eros,  who  had  long 
hovered  round  her  unseen,  at  length  awoke  her  with  the 
point  of  one  of  his  golden  arrows.  He  gently  reproached 
her  with  this  second  proof  of  her  curiosity  and  folly,  and 
then,  having  persuaded  Aphrodite  to  be  reconciled  to  his 
beloved,  he  induced  Zeus  to  admit  her  among  t);e  im- 
mortal gods. 

Their  reunion  was  celebrated  amidst  the  rejoicings  of 
all  the  Olympian  deities.  The  Graces  shed  perfume  on 


154 


MYTHS   OF  ANCIENT  GREECE  AND   ROME. 


their  path,  the  Hours  sprinkled  roses  over  the  sky, 
Apollo  added  the  music  of  his  lyre,  and  the  Muses 
united  their  voices  in  a  glad  chorus  of  delight. 

This  myth  would  appear  to  be  an  allegory,  which  sig- 
nifies that  the  soul,  before  it  can 
be  reunited  to  its  original  divine 
essence,  must  be  purified  by  the 
chastening  sorrows  and  sufferings 
of  its  earthly  career.1 

Eros  is  represented  as  a  lovely 
boy,  with  rounded  limbs,  and  a 
merry,  roguish  expression.  He  has 
golden  wings,  and  a  quiver  slung 
over  his  shoulder,  which  contained 
his  magical  and  unerring  arrows; 
in  one  hand  he  bears  his  golden 
bow,  and  in  the  other  a  torch. 

He  is  also  frequently  depicted 
riding  on  a  lion,  dolphin,  or  eagle, 
or  seated  in  a  chariot  drawn  by 
stags  or  wild  boars,  undoubtedly 
emblematical  of  the  power  of  love 


as  the  subduer  of  all  nature,  even  of  the  wild  animals. 

In  Rome,  Eros  was  worshipped  under  the  name  of 
Amor  or  Cupid. 

HYMEN. 

Hymen  or  Hymenseus,  the  son  of  Apollo  and  the 
muse  Urania,  was  the  god  who  presided  over  marriage 
and  nuptial  solemnities,  and  was  hence  invoked  at  all 
marriage  festivities. 

There  is  a  myth  concerning  this  divinity,  which  tells  us 
that  Hymen  was  a  beautiful  youth  of  very  poor  parents, 
who  fell  in  love  with  a  wealthy  maiden,  so  far  above  him 
in  rank,  that  he  dared  not  cherish  the  hope  of  ever  be- 
coming united  to  her.  Still  he  missed  no  opportunity  of 
seeing  her,  and,  upon  one  occasion,  disguised  himself  as 

1The  word  Psyche  signifies  "butterfly,"  the  emblem  of  the  soul  in 
ancient  art. 


IRIS  (THE  RAINBOW).  155 

a  girl,  and  joined  a  troop  of  maidens,  who,  in  company 
with  his  beloved,  were  proceeding  from  Athens  to 
Eleusis,  in  order  to  attend  a  festival  of  Demeter.  On 
their  way  thither  they  were  surprised  by  pirates,  who 
carried  them  off  to  a  desert  island,  where  the  ruffians, 
after  drinking  deeply,  fell  into  a  heavy  sleep.  Hymen, 
seizing  the  opportunity,  slew  them  all,  and  then  set  sail 
for  Athens,  where  he  found  the  parents  of  the  maidens 
in  the  greatest  distress  at  their  unaccountable  dis- 
appearance. He  comforted  them  with  the  assurance 
that  their  children  should  be  restored  to  them,  provided 
they  would  promise  to  give  him  in  marriage  the  maiden 
he  loved.  The  condition  being  gladly  complied  with,  he 
at  once  returned  to  the  island,  and  brought  back  the 
maidens  in  safety  to  Athens,  whereupon  he  became 
united  to  the  object  of  his  love;  and  their  union  proved 
so  remarkably  happy,  that  henceforth  the  name  of  Hymen 
became  synonymous  with  conjugal  felicity. 

IRIS   (THE  EAINBOW). 

Iris,  the  daughter  of  Thaumas  and  Electra,  personified 
the  rainbow,  and  was  the  special  attendant  and  messenger 
of  the  queen  of  heaven,  whose  commands  she  executed 
with  singular  tact,  intelligence,  and  swiftness. 

Most  primitive  nations  have  regarded  the  rainbow  as  a 
bridge  of  communication  between  heaven  and  earth,  and 
this  is  doubtless  the  reason  why  Iris,  who  represented 
that  beautiful  phenomenon  of  nature,  should  have  been 
invested  by  the  Greeks  with  the  office  of  communicating 
between  gods  and  men. 

Iris  is  usually  represented  seated  behind  the  chariot 
of  Hera,  ready  to  do  the  bidding  of  her  royal  mistress. 
She  appears  under  the  form  of  a  slender  maiden  of  great 
beauty,  robed  in  an  airy  fabric  of  variegated  hues,  resem- 
bling mother-of-pearl;  her  sandals  are  bright  as  burnished 
silver,  she  has  golden  wmgs,  and  wherever  she  appears,  a 
radiance  of  light,  and  a  sweet  odour,  as  of  delicate  spring 
flowers,  pervades  the  air. 


156 


MYTHS   OF  ANCIENT   GREECE   AND   ROME. 


HEBE     (JUVENTAS). 

Hebe  was  the  personification  of  eternal  youth  under 
its  most  attractive  and  joyous  aspect. 

She  was  the  daughter  of  Zeus  and  Hera,  and  though 
of  such  distinguished  rank,  is  nevertheless  represented  as 
cup-bearer  to  the  gods;  a  forcible  exemplification  of  the 
old  patriarchal  custom,  in  accordance  with  which  the 
daughters  of  the  house,  even  when 
of  the  highest  lineage,  personally 
assisted  in  serving  the  guests. 

Hebe  is  represented  as  a  comely, 
modest  maiden,  small,  of  a  beauti- 
fully rounded  contour,  with  nut- 
brown  tresses  and  sparkling  eyes. 
She  is  often  depicted  pouring  out 
nectar  from  an  upraised  vessel,  or 
bearing  in  her  hand  a  shallow  dish, 
supposed  to  contain  ambrosia,  the 
ever  youth-renewing  food  of  the 
immortals. 

In  consequence  of  an  act  of  awk- 

wardness,  which  caused  her  to  slip 

while  serving  the  gods,  Hebe  was 
deprived  of  her  office,  which  was  henceforth  delegated  to 
Ganymedes,  son  of  Tros. 

Hebe  afterwards  became  the  bride  of  Heracles,  when, 
after  his  apotheosis,  he  was  received  among  the  immor- 
tals. 

JUVENTAS. 

Juventas  was  the  Roman  divinity  identified  with 
Hebe,  whose  attributes,  however,  were  regarded  by  the 
Romans  as  applying  more  particularly  to  the  imperishable 
vigour  and  immortal  glory  of  the  state. 

In  Rome,  several  temples  were  erected  in  honour  oi  this 


GANYMEDES— THE   MUSES.  157 


GANYMEDES, 

Ganymedes,  the  youngest  son  of  Tros,  king  of  Troy, 
was  one  day  drawing  water  from  a  well  on  Mount  Ida, 
when  he  was  observed  by  Zeus,  who,  struck  with  his 
wonderful  beauty,  sent  his  eagle  to  transport  him  to 
Olympus,  where  he  was  endowed  with  immortality,  and 
appointed  cup-bearer  to  the  gods. 

Ganymedes  is  represented  as  a  youth  of  exquisite  beauty, 
with  short  golden  locks,  delicately  chiselled  features, 
beaming  blue  eyes,  and  pouting  lips.  ^J) 

THE  MUSES. 


Of  all  the  Olympic  deities,  none  occupy  a  more  distin- 
guished position  than  the  Muses,  the  nine  beautiful 
daughters  of  Zeus  and  Mnemosyne. 

In  their  original  signification,  they  presided  merely  over 
music,  song,  and  dance;  but  with  the  progress  of  civiliza- 
tion the  arts  and  sciences  claimed  their  special  presiding 
divinities,  and  AVO  see  these  graceful  creations,  in  later 
times,  sharing  among  them  various  functions,  such  as 
poetry,  astronomy,  &c. 

The  Muses  were  honoured  alike  by  mortals  and  im- 
mortals. In  Olympus,  where  Apollo  acted  as  their  leader, 
no  banquet  or  festivity  was  considered  complete  without 
their  joy-inspiring  presence,  and  on  earth  no  social  gather- 
ing was  celebrated  without  libations  being  poured  out  to 
them;  nor  was  any  task  involving  intellectual  effort  ever 
undertaken,  without  earnestly  supplicating  their  assist- 
ance. They  endowed  their  chosen  favourites  with  know- 
ledge, wisdom,  and  understanding;  they  bestowed  upon 
the  orator  the  gift  of  eloquence,  inspired  the  poet  with 
his  noblest  thoughts,  and  the  musician  with  his  sweetest 
harmonies. 

Like  so  many  of  the  Greek  divinities,  however,  the  re- 
fined conception  of  the  Muses  is  somewhat  marred  by  the 
acerbity  with  which  they  punished  any  effort  on  the  part 


158  MYTHS   OF   ANCIENT   GREECE   AND    ROME. 

of  mortals  to  rival  them  in  their  divine  powers.  An  in- 
stance of  this  is  seen  in  the  case  of  Thamyris,  a  Thracian 
bard,  who  presumed  to  invite  them  to  a  trial  of  skill  in 
music.  Having  vanquished  him,  they  not  only  afflicted 
him  with  blindness,  but  deprived  him  also  of  the  power 
of  song. 

Another  example  of  the  manner  in  which  the  gods 
punished  presumption  and  vanity  is  seen  in  the  story  of 
the  daughters  of  King  Pierus.  Proud  of  the  perfection 
to  which  they  had  brought  their  skill  in  music,  they  pre- 
sumed to  challenge  the  Muses  themselves  in  the  art  over 
which  they  specially  presided.  The  contest  took  place 
on  Mount  Helicon,  and  it  is  said  that  when  the  mortal 
maidens  commenced  their  song,  the  sky  became  dark  and 
misty,  whereas  when  the  Muses  raised  their  heavenly 
voices,  all  nature  seemed  to  rejoice,  and  Mount  Helicon 
itself  moved  with  exultation.  The  Pierides  were  signally 
defeated,  and  were  transformed  by  the  Muses  into  sing- 
ing birds,  as  a  punishment  for  having  dared  to  challenge 
comparison  with  the  immortals. 

Undeterred  by  the  above  example,  the  Sirens  also 
entered  into  a  similar  contest.  The  songs  of  the  Muses 
were  loyal  and  true,  whilst  those  of  the  Sirens  were  the 
false  and  deceptive  strains  with  which  so  many  unfortu- 
nate mariners  had  been  lured  to  their  death.  The  Sirens 
were  defeated  by  the  Muses,  and  as  a  mark  of  humilia- 
tion, were  deprived  of  the  feathers  with  which  their 
bodies  were  adorned. 

The  oldest  seat  of  the  worship  of  the  Muses  was  Pieria 
in  Thrace,  where  they  were  supposed  to  have  first  seen 
the  light  of  day.  Pieria  is  a  district  on  one  of  the  sloping 
declivities  of  Mount  Olympus,  whence  a  number  of  rivu- 
lets, as  they  flow  towards  the  plains  beneath,  produce 
those  sweet,  soothing  sounds,  which  may  possibly  have 
suggested  this  spot  as  a  fitting  home  for  the  presiding 
divinities  of  song. 

They  dwelt  on  the  summits  of  Mounts  Helicon, 
Parnassus,  and  Pindus,  and  loved  to  haunt  the  springs 
and  fountains  which  gushed  forth  amidst  these  rocky 


THE   MUSES. 


159 


heights,  all  of  which  were  sacred  to  them  and  to  poetic 
inspiration.  Aganippe  and  Hippocrene  on  Mount  Heli- 
con, and  the  Castalian  spring  on  Mount  Parnassus,  were 
sacred  to  the  Muses.  The  latter  flowed  between  two 
lofty  rocks  above  the  city  of 
Delphi,  and  in  ancient  times  its 
waters  were  introduced  into  a 
square  stone  basin,  where  they 
were  retained  for  the  use  of  the 
Pytliia  and  the  priests  of  Apollo. 
The  libations  to  these  divini- 
ties consisted  of  water,  milk, 
and  honey,  but  never  of  wine. 

Their  names  and  functions 
are  as  follows: — 

CALLIOPE,  the  most  hon- 
oured of  the  Muses,  presided 
over  heroic  song  and  epic  poetry, 
and  is  represented  with  a  pencil 
in  her  hand,  and  a  slate  upon 
her  knee. 

CLIO,  the  muse  of  History,  holds  in  her  hand  a  roll  of 
parchment,  and  wears  a  wreath  of  laurel. 

MELPOMENE,  the  muse  of  Tragedy,  bears  a  tragic 
mask 

THALIA,  the  muse  of  Comedy,  carries  in  her  right 
hand  a  shepherd's  crook,  and  has  a  comic  mask  beside  her. 
POLYHYMNIA,  the  muse  of  Sacred  Hymns,  is  crowned 
with  a  wreath  of  laurel.  She  is  ahvays  represented  in  a 
thoughtful  attitude,  and  entirely  enveloped  in  rich  folds 
of  drapery. 

TERPSICHORE,  the  muse  of  Dance  and  Roundelay,  is 
represented  in  the  act  of  playing  on  a  seven-stringed  lyre. 
URANIA,  the  muse  of  Astronomy,  stands  erect,  and 
bears  in  her  left  hand  a  celestial  globe. 

EUTERPE,  the  muse  of  Harmony,  is  represented  bear- 
ing a  musical  instrument,  usually  a  flute. 

ERATO,  the  muse  of  Love  and  hymeneal  songs,  wears 
a  wreath  of  laurel,  and  is  striking  the  chords  of  a  lyre.  -J 


CALLIOPE. 


160  MYTHS    OF   ANCIENT    GREECE   AND    ROME. 


CLIO.  TERPSICHORE. 


EUTERPE.  ERATO. 

With  regard  to  the  origin  of  the  Muses,  it  is  said  that 
they  were  created  by  Zeus  in  answer  to  a  request  on  the 
part  of  the  victorious  deities,  after  the  war  with  the 


THE   MUSES. 


161 


URANIA. 


MELPOMENE. 


THALIA. 


POLYHYMNIA, 


Titans,  that  some  t  pecial  divinities  should  be  called  into 
existence,  in  order  to  commemorate  in  song  the  glorious 
deeds  of  the  Olympian  gods. 

(73)  L 


162  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

PEGASUS. 

Pegasus  was  a  beautiful  winged  horse  who  sprang  from 
the  body  of  Medusa  whe'n  she  was  slain  by  the  hero 
Perseus,  the  son  of  Zeus  and  Danae.  Spreading  out  his 
wings  he  immediately  flew  to  the  top  of  Mount  Olympus, 
where  he  was  received  with  delight  and  admiration  by  all 
the  immortals.  A  place  in  his  palace  was  assigned  to  him 
by  Zeus,  who  employed  him  to  carry  his  thunder  and 
lightning.  Pegasus  permitted  none  but  the  gods  to  mount 
him,  except  in  the  case  of  Bellerophon,  whom,  at  the 
command  of  Athene,  he  carried  aloft,  in  order  that  he 
might  slay  the  Chimaera  with  his  arrows. 

The  later  poets  represent  Pegasus  as  being  at  the  ser- 
vice of  the  Muses,  and  for  this  reason  he  is  more  cele- 
brated in  modern  times  than  in  antiquity.  He  would 
appear  to  represent  that  poetical  inspiration,  which  tends 
to  develop  man's  higher  nature,  and  causes  the  mind  to 
soar  heavenwards.  The  only  mention  by  the  ancients  of 
Pegasus  in  connection  with  the  Muses,  is  the  story  of  his 
having  produced  with  his  hoofs,  the  famous  fountain  Hip- 
pocrene. 

It  is  said  that  during  their  contest  with  the  Pierides, 
the  Muses  played  and  sang  on  the  summit  of  Mount 
Helicon  with  such  extraordinary  power  and  sweetness, 
that  heaven  and  earth  stood  still  to  listen,  whilst  the 
mountain  raised  itself  in  joyous  ecstasy  towards  the  abode 
of  the  celestial  gods.  Poseidon,  seeing  his  special  func- 
tion thus  interfered  with,  sent  Pegasus  to  check  the  bold- 
ness of  the  mountain,  in  daring  to  move  without  his  per- 
mission. When  Pegasus  reached  the  summit,  he  stamped 
the  ground  with  his  hodfs,  and  out  gushed  the  waters  of 
Hippocrene,  afterwards  so  renowned  as  the  sacred  fount, 
whence  the  Muses  quaffed  their  richest  draughts  of  in- 
spiration. 

THE  HESPERIDES. 

The  Hesperides,  the  daughters  of  Atlas,  dwelt  in  an 
island  in  the  far  west,  whence  they  derived  their  name. 


CHARITES — GRACES.  163 

They  were  appointed  by  Hera  to  act  as  guardians  to  a 
tree  bearing  golden  apples,  which  had  been  presented  to 
her  by  Gaea  on  the  occasion  of  her  marriage  with  Zeus. 

It  is  said  that  the  Hesperides,  being  unable  to  with- 
stand the  temptation  of  tasting  the  golden  fruit  confided 
to  their  care,  were  deprived  of  their  office,  which  was 
henceforth  delegated  to  the  terrible  dragon  Ladon,  who 
now  became  the  ever-watchful  sentinel  of  these  precious 
treasures. 

The  names  of  the  Hesperides  were  Aegle,  Arethusa, 
and  Hesperia. 

CHARITES  (GRATIS)  GRACES. 

All  those  gentler  attributes  which  beautify  and  refine 
human  existence  were  personified  by  the  Greeks  under 
the  form  of  three  lovely  sisters,  Euphrosyne,  Aglaia,  and 
Thalia,  the  daughters  of  Zeus  and  Eurynome  (or,  accord- 
ing to  later  writers,  of  Dionysus  and  Aphrodite). 

They  are  represented  as  beautiful,  slender  maidens  in 
the  full  bloom  of  youth,  with  hands  and  arms  lovingly 
intertwined,  and  are  either  undraped,  or  wear  a  fleecy, 
transparent  garment  of  an  ethereal  fabric. 

They  portray  every  gentle  emotion  of  the  heart,  which 
vents  itself  in  friendship  and  benevolence,  and  were  be- 
lieved to  preside  over  those  qualities  which  constitute 
grace,  modesty,  unconscious  beauty,  gentleness,  kindliness, 
innocent  joy,  purity  of  mind  and  body,  and  eternal 
youth. 

They  not  only  possessed  the  most  perfect  beauty 
themselves,  but  also  conferred  this  gift  upon  others. 
All  the  enjoyments  of  life  were  enhanced  by  their  pres- 
ence, and  were  deemed  incomplete  without  them;  and 
wherever  joy  or  pleasure,  grace  and  gaiety  reigned,  there 
they  were  supposed  to  be  present. 

Temples  and  altars  were  everywhere  erected  in  their 
honour,  and  people  of  all  ages  and  of  every  rank  in  life 
entreated  their  favour.  Incense  was  burnt  daily  upon 
their  altars,  and  at  every  banquet  they  were  invoked, 


164  MYTHS   OF  ANCIENT   GREECE   AND   ROME. 

and  a  libation  poured  out  to  them,  as  they  not  only 
heightened  all  enjoyment,  but  also  by  their  refining 
influence  moderated  the  exciting  effects  of  wine. 

Music,  eloquence,  poetry,  and  art,  though  the  direct 
work  of  the  Muses,  received  at  the  hands  of  the  Graces 
an  additional  touch  of  refinement  and  beauty;  for  which 
reason  they  are  always  regarded  as  the  friends  of  the 
Muses,  with  whom  they  lived  on  Mount  Olympus. 

Their  special  function  was  to  act,  in  conjunction  with 
the  Seasons,  as  attendants  upon  Aphrodite,  whom  they 
adorned  with  wreaths  of  flowers,  and  she  emerges  from 
their  hands  like  the  Queen  of  Spring,  perfumed  with  the 
odour  of  roses  and  violets,  and  all  sweet-scented  blossoms. 

The  Graces  are  frequently  seen  in  attendance  on  other 
divinities;    thus  they  carry  music  for  Apollo,  myrtles 
for  Aphrodite,  &c.,  and  frequently  accompany  the  Muses, 
Eros,  or  Dionysus.  ,  // 
ff\ 

H 

HOR<3D   (SEASONS). 

Closely  allied  to  the  Graces  were  the  Horse,  or  Seasons, 
who  were  also  represented  as  three  beautiful  maidens, 
daughters  of  Zeus  and  Themis.  Their  names  were 
Eunomia,  Dice,  and  Irene. 

It  may  appear  strange  that  these  divinities,  presiding 
over  the  seasons,  should  be  but  three  in  number,  but  tliis 
is  quite  in  accordance  with  the  notions  of  the  ancient 
Greeks,  who  only  recognized  spring,  summer,  and  autumn 
as  seasons;  nature  being  supposed  to  be  wrapt  in  death 
or  slumber,  during  that  cheerless  and  unproductive  por- 
tion of  the  year  which  we  call  winter.  In  some  parts  of 
Greece  there  were  but  two  Horse,  Thallo,  goddess  of  the 
bloom,  and  Carpo,  of  the  corn  and  fruit-bearing  season. 

The  Horae  are  always  regarded  as  friendly  towards 
mankind,  and  totally  devoid  of  guile  or  subtlety;  they 
are  represented  as  joyous,  but  gentle  maidens,  crowned 
with  flowers,  and  holding  each  other  by  the  hand  in 
a  round  dance.  When  they  are  depicted  separately  as 
personifications  of  the  different  seasons,  the  Hora  repre- 


i 


THE   NYMPHS.  165 

senting  spring  appears  laden  with  flowers,  that  of  sum- 
mer bears  a  sheaf  of  corn,  whilst  the  personification  of 
autumn  has  her  hands  filled  with  clusters  of  grapes  and 
other  fruits.  They  also  appear  in  company  with  the 
Graces  in  the  train  of  Aphrodite,  and  are  seen  with 
Apollo  and  the  Muses. 

They  are  inseparably  connected  with  all  that  is  good 
and  beautiful  in  nature,  and  as  the  regular  alternation  of 
the  seasons,  like  all  her  other  operations,  demands  the 
most  perfect  order  and  regularity,  the  HoraB,  being  the 
daughters  of  Themis,  came  to  be  regarded  as  the  repre- 
sentatives of  order,  and  the  just  administration  of  human 
affairs  in  civilized  communities.  Each  of  these  graceful 
maidens  took  upon  herself  a  separate  function :  Eunomia 
presided  more  especially  over  state  life,  Dice  guarded  the 
interests  of  individuals,  whilst  Irene,  the  gayest  and 
brightest  of  the  three  sisters,  was  the  light-hearted  com- 
panion of  Dionysus. 

The  Hora3  were  also  the  deities  of  the  fast-fleeting 
hours,  and  thus  presided  over  the  smaller,  as  well  as  the 
larger  divisions  of  time.  In  this  capacity  they  assist 
every  morning  in  yoking  the  celestial  horses  to  the 
glorious  chariot  of  the  sun,  which  they  again  help  to  un- 
yoke when  he  sinks  to  rest. 

In  their  original  conception  they  were  personifications 
of  the  clouds,  and  are  described  as  opening  and  closing 
the  gates  of  heaven,  and  causing  fruits  and  flowers  to 
spring  forth,  when  they  pour  down  upon  them  their  re- 
freshing and  life-giving  streams. 

THE  NYMPHS. 

The  graceful  beings  called  the  Nymphs  were  the  pre- 
siding deities  of  the  woods,  grottoes,  streams,  meadows, 
&c. 

These  divinities  were  supposed  to  be  beautiful  maidens 
of  fairy-like  form,  and  robed  in  more  or  less  shadowy 
garments.  They  were  held  in  the  greatest  veneration, 
though,  being  minor  divinities,  they  had  no  temples 


166  MYTHS   OF  ANCIENT   GREECE   AND    ROME. 

dedicated  to  them,  but  were  worshipped  in  caves  or 
grottoes,  with  libations  of  milk,  honey,  oil,  &c. 
They  may  be  divided  into  three  distinct  cl 
water,  mountain,  and  tree  or  wood  nymphV , 


WATEE    NYMPHS. 
OCEANIDES,    NEREIDES,    AND    NAIADES. 

The  worship  of  water-deities  is  common  to  most 
primitive  nations.  The  streams,  springs,  and  fountains 
of  a  country  bear  the  same  relation  to  it  which  the  blood, 
coursing  through  the  numberless  arteries  of  a  human 
being,  bears  to  the  body;  both  represent  the  living, 
moving,  life-awakening  element,  without  which  existence 
would  be  impossible.  Hence  we  find  among  most  nations 
a  deep  feeling  of  attachment  to  the  streams  and  waters 
of  their  native  land,  the  remembrance  of  which,  when 
absent  in  foreign  climes,  is  always  treasured  with  peculiar 
fondness.  Thus  among  the  early  Greeks,  each  tribe  came 
to  regard  the  rivers  and  springs  of  its  individual  state  as 
beneficent  powers,  which  brought  blessing  and  prosperity 
to  the  country.  It  is  probable  also  that  the  charm  which 
ever  accompanies  the  sound  of  running  water  exercised 
its  power  Over  their  imagination.  They  heard  with  de- 
light the  gentle  whisper  of  the  fountain,  lulling  the  senses 
with  its  low,  rippling  tones;  the  soft  purling  of  the  brook 
as  it  rushes  over  the  pebbles,  or  the  mighty  voice  of  the 
waterfall  as  it  dashes  on  in  its  headlong  course;  and  the 
beings  which  they  pictured  to  themselves  as  presiding 
over  all  these  charming  sights  and  sounds  of  nature, 
corresponded,  in  their  graceful  appearance,  with  the  scenes 
with  which  they  were  associated. 

OCEANIDES. 

The  OCEANIDES,  or  Ocean  Nymphs,  were  the  daugh- 
ters of  Oceanus  and  Tethys,  and,  like  most  sea  divinities, 
were  endowed  with  the  gift  of  prophecy. 

They  are  personifications  of  those  delicate  vapour-like 


NEREIDES — NAIADES.  167 

exhalations,  which,  in  warm  climates,  are  emitted  from 
the  surface  of  the  sea,  more  especially  at  sunset,  and  are 
impelled  forwards  by  the  evening  breeze.  They  are 
accordingly  represented  as  misty,  shadowy  beings,  with 
graceful  swaying  forms,  and  robed  in  pale  blue,  gauze- 
like  fabrics. 

THE    NEREIDES. 

The  NEREIDES  were  the  daughters  of  Nereus  and 
Doris,  and  were  nymphs  of  the  Mediterranean  Sea. 

They  are  similar  in  appearance  to  the  Oceanides,  but 
their  beauty  is  of  a  less  shadowy  order,  and  is  more  like 
that  of  mortals.  They  wear  a  flowing,  pale  green  robe; 
their  liquid  eyes  resemble,  in  their  clear  depths,  the  lucid 
waters  of  the  sea  they  inhabit;  their  hair  floats  carelessly 
over  their  shoulders,  and  assumes  the  greenish  tint  of  the 
water  itself,  which,  far  from  deteriorating  from  their 
beauty,  greatly  adds  to  its  effect.  The  Nereides  either 
accompany  the  chariot  of  the  mighty  ruler  of  the  sea,  or 
follow  in  his  train. 

We  are  told  by  the  poets  that  the  lonely  mariner 
watches  the  Nereides  with  silent  awe  and  wondering 
delight,  as  they  rise  from  their  grotto-palaces  in  the  deep, 
and  dance,  in  joyful  groups,  over  the  sleeping  waves. 
Some,  with  arms  entwined,  follow  with  their  move- 
ments the  melodies  which  seem  to  hover  over  the  sea, 
whilst  others  scatter  liquid  gems  around,  these  being 
emblematical  of  the  phosphorescent  light,  so  frequently 
observed  at  night  by  the  traveller  in  southern  waters. 

The  best  known  of  the  Nereides  were  Thetis,  the  wife 
of  Peleus,  Amphitrite,  the  spouse  of  Poseidon,  and 
Galatea,  the  beloved  of  Acis. 

THE    NAIADES. 

The  NAIADES  were  the  nymphs  of  fresh-water  springs, 
lakes,  brooks,  rivers,  &c. 

As  the  trees,  plants,  and  flowers  owed  their  nourish- 
ment to  their  genial,  fostering  care,  these  divinities  were 


168  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

regarded  by  the  Greeks  as  special  benefactors  to  man- 
kind. Like  all  the  nymphs,  they  possessed  the  gift  of 
prophecy,  for  which  reason  many  of  the  springs  and 
fountains  over  which  they  presided  were  believed  to 
inspire  mortals  who  drank  of  their  waters  with  the  power 
of  foretelling  future  events.  The  Naiades  are  intimately 
connected  in  idea  with  those  flowers  which  are  called 
after  them  Nymph«,  or  water-lilies,  whose  broad,  green 
leaves  and  yellow  cups  float  upon  the  surface  of  the 
water,  as  though  proudly  conscious  of  their  own  grace 
and  beauty. 

We  often  hear  of  the  Naiades  forming  alliances  with 
mortals,  and  also  of  their  bein&  wooed  by  the  sylvan 
deities  of  the  woods  and  dales,  yj 

DRYADES,   OR  TREE   NYMPHS. 

The  tree  nymphs  partook  of  the  distinguishing  charac- 
teristics of  the  particular  tree  to  whose  life  they  were 
wedded,  and  were  known  collectively  by  the  name  of  the 
Dryades. 

The  HAMADRYADES,  or  oak  nymphs,  represent  in 
their  peculiar  individuality  the  quiet,  self-reliant  power 
which  appears  to  belong  essentially  to  the  grand  and 
lordly  king  of  the  forest. 

The  BIRCH  NYMPH  is  a  melancholy  maiden  with 
floating  hair,  resembling  the  branches  of  the  pale  and 
fragile-looking  tree  which  she  inhabits. 

The  BEECH  NYMPH  is  strong  and  sturdy,  full  of  life 
and  joyousness,  and  appears  to  give  promise  of  faithful 
love  and  undisturbed  repose,  whilst  her  rosy  cheeks,  deep 
brown  eyes,  and  graceful  form  bespeak  health,  vigour, 
and  vitality. 

The  nymph  of  the  LINDEN  TREE  is  represented  as  a 
little  coy  maiden,  whose  short  silver-gray  dress  reaches 
a  little  below  the  knee,  and  displays  to  advantage  her 
delicately  formed  limbs.  The  sweet  face,  which  is  partly 
averted,  reveals  a  pair  of  large  blue  eyes,  which  appear  to 
look  at  you  with  wondering  surprise  and  shy  mistrust; 


AND    OREADES.  169 

her  pale,  golden  hair  is  bound  by  the  faintest  streak  of 
rose-coloured  ribbon. 

The  tree  nymph,  being  wedded  to  the  life  of  the  tree 
she  inhabited,  ceased  to  exist  when  it  was  either  felled, 
or  so  injured  as  to  wither  away  and  die. 

NYMPHS  OF  THE  VALLEYS  AND  MOUNTAINS. 

NAP.SLE   AND    OREADES. 

The  Napaese  were  the  kind  and  gentle  nymphs  of  the 
valleys  and  glens  who  appear  in  the  train  of  Artemis. 
They  are  represented  as  lovely  maidens  with  short  tunics, 
which,  reaching  only  to  the  knee,  do  not  impede  their 
swift  and  graceful  movements  in  the  exercise  of  the  chase. 
Their  pale  brown  tresses  are  fastened  in  a  knot  at  the 
back  of  the  head,  whence  a  few  stray  curls  escape  over 
their  shoulders.  The  Napsese  are  shy  as  the  fawns,  and 
quite  as  frolicsome. 

The  OREADES,  or  mountain  nymphs,  who  are  the 
principal  and  constant  Companions  of  Artemis,  are  tall, 
graceful  maidens,  attired  as  huntresses.  They  are  ardent 
followers  of  the  chase,  and  spare  neither  the  gentle  deer 
nor  the  timid  hare,  nor  indeed  any  animal  they  meet 
with  in  their  rapid  course.  Wherever  their  wild  hunt 
goes  the  shy  Napaeae  are  represented  as  hiding  behind 
the  leaves,  whilst  their  favourites,  the  fawns,  kneel 
tremblingly  beside  them,  looking  up  beseechingly  for 
protection  from  the  wild  huntresses;  and  even  the 
bold  Satyrs  dart  away  at  their  approach,  and  seek  safety 
in  flight 

There  is  a  myth  connected  with  one  of  these  mountain 
nymphs,  the  unfortunate  Echo.  She  became  enamoured 
of  a  beautiful  youth  named  Narcissus,  son  of  the  river- 
god  Cephissus,  who,  however,  failed  to  return  her  love, 
which  so  grieved  her  that  she  gradually  pined  away,  be- 
coming a  mere  shadow  of  her  former  self,  till,  at  length, 
nothing  remained  of  her  except  her  voice,  Avhich  hence- 
forth gave  back,  with  unerring  fidelity,  every  sound  that 
was  uttered  in  the  hills  and  dales.  Narcissus  himself 


170  MYTHS  OF  ANCIENT  GREECE  AND   ROME. 

also  met  Avith  an  unhappy  fate,  for  Aphrodite  punished 
him  by  causing  him  to  fall  in  love  with  his  own  image, 
which  he  beheld  in  a  neighbouring  fountain,  whereupon, 
consumed  with  unrequited  love,  he  wasted  away,  and  was 
changed  into  the  flower  which  bears  his  name. 

The  LIMONIADES,  or  meadow  nymphs,  resemble  the 
Naiades,  and  are  usually  represented  dancing  hand  in 
hand  in  a  circle. 

The  HYADES,  who  in  appearance  are  somewhat  similar 
to  the  Oceanides,  are  cloudy  divinities,  and,  from  the 
fact  of  their  being  invariably  accompanied  by  rain,  are 
represented  as  incessantly  weeping. 

The  MELIADES  were  the  nymphs  who  presided  over 
fruit-trees. 

Before  concluding  this  subject,  attention  should  be 
drawn  to  the  fact  that,  in  more  modern  times,  this 
beautiful  idea  of  animating  all  nature  in  detail  reappears 
under  the  various  local  traditions  extant  in  different 
countries.  Thus  do  the  Oceanides  and  Nereides  live 
again  in  the  mermaids,  whose  existence  is  still  believed 
in  by  mariners,  whilst  the  flower  and  meadow  nymphs 
assume  the  shape  of  those  tiny  elves  and  fairies,  who 
were  formerly  believed  to  hold  their  midnight  revels  in 
every  wood  and  on  every  common;  indeed,  even  at  the 
present  day,  the  Irish  peasantry,  especially  in  the  west, 
firmly  believe  in  the  existence  of  the  fairies,  or  "  good 
people,"  as  they  are  called. 

THE  WINDS. 

According  to  the  oldest  accounts,  ^Eolus  was  a  king  of 
the  JEolian  Islands,  to  whom  Zeus  gave  the  command  of 
the  winds,  which  he  kept  shut  up  in  a  deep  cave,  and 
which  he  freed  at  his  pleasure,  or  at  the  command  of  the 
gods. 

In  later  times  the  above  belief  underwent  a  change, 
and  the  winds  came  to  be  regarded  as  distinct  divinities, 
whose  aspect  accorded  with  the  respective  winds  with 
which  they  were  identified.  They  were  depicted  as 


PAN  (FAUNUS).  171 

winged  youths  in  full  vigour  in  the  act  of  flying  through 
the  air. 

The  principal  winds  were:  Boreas  (the  north  wind), 
Eurus  (the  east  wind),  Zephyrus  (the  west  wind),  and 
Notus  (the  south  wind),  who  were  said  to  be  the  children 
of  Eos  and  Astrseus. 

There  are  no  myths  of  interest  connected  with  these 
divinities.  Zephyrus  was  united  to  Chloris  (Flora),  the 

foddess  of  flowers.  Of  Boreas  it  is  related  that  while 
ying  over  the  river  Ilissus,  he  beheld  on  the  banks  Or- 
eithyia,  the  charming  daughter  of  Erechtheus,  king  of 
Athens,  whom  he  carried  off  to  his  native  Thrace,  and 
there  made  her  his  bride.  Boreas  and  Oreithyia  were  the 
parents  of  Zetes  and  Calais,  afterwards  famous  in  the 
expedition  of  the  Argonauts. 

There  was  an  altar  erected  at  Athens  in  honour  of 
Boreas,  in  commemoration  of  his  having  destroyed  the 
Persian  fleet  sent  to  attack  the  Greeks. 

On  the  Acropolis  at  Athens  there  was  a  celebrated 
octagonal  temple,  built  by  Pericles,  which  was  dedicated 
to  the  winds,  and  on  its  sides  Avere  their  various  represen- 
tations. The  ruins  of  this  temple  are  still  to  be  seen. 

PAN  (FAUNUS). 

Pan  was  the  god  of  fertility, 
and  the  special  patron  of  shep- 
herds and  huntsmen;  he  pre- 
sided over  all  rural  occupa- 
tions, was  chief  of  the  Satyrs, 
and  head  of  all  rural  divini- 
ties. 

According  to  the  common 
belief,  he  was  the  son  of  Her- 
mes and  a  wood  nymph,  and 
came  into  the  world  with  horns 
sprouting  from  his  forehead,  a 
goat's  beard  and  a  crooked 
nose,  pointed  ears,  and  the  tail 
and  feet  of  a  goat,  and  presented  altogether  so  repulsive 


172  MYTHS   OF   ANCIENT   GREECE   AND   ROME. 

an  appearance  that,  at  the  sight  of  him,  his  mother  fled 
in  dismay. 

Hermes,  however,  took  up  his  curious  little  offspring, 
wrapt  him  in  a  hare  skin,  and  carried  him  in  his  arms  to 
Olympus.  The  grotesque  form  and  merry  antics  of  the 
little  stranger  made  him  a  great  favourite  with  all  the 
immortals,  especially  Dionysus;  and  they  bestowed  upon 
him  the  name  of  Pan  (all),  because  he  had  delighted  them 
all. 

His  favourite  haunts  were  grottoes,  and  his  delight  was 
to  wander  in  uncontrolled  freedom  over  rocks  and  moun- 
tains, following  his  various  pursuits,  ever  cheerful,  and 
usually  very  noisy.  He  was  a  great  lover  of  music,  sing- 
ing, dancing,  and  all  pursui.s  which  enhance  the  pleasures 
of  life;  and  hence,  in  spite  of  his  repulsive  appearance,  we 
see  him  surrounded  with  nymphs  of  the  forests  and  dales, 
who  love  to  dance  round  him  to  the  cheerful  music  of  his 
ipe,  the  syrinx.  The  myth  concerning  the  origin  of 
'an's  pipe  is  as  follows: — Pan  became  enamoured  of  a 
beautiful  nymph,  called  Syrinx,  who,  appalled  at  his  ter- 
rible appearance,  fled  from  the  pertinacious  attentions  of 
her  unwelcome  suitor.  He  pursued  her  to  the  banks  of 
the  river  Ladon,  when,  seeing  his  near  approach,  and  feel- 
ing escape  impossible,  she  called  on  the  gods  for  assist- 
ance, who,  in  answer  to  her  prayer,  transformed  her  into 
a  reed,  just  as  Pan  was  about  to  seize  her.  Whilst  the 
love-sick  Pan  was  sighing  and  lamenting  his  unfortunate 
fate,  the  winds  gently  swayed  the  reeds,  and  produced  a 
murmuring  sound  as  of  one  complaining.  Charmed  with 
the  soothing  tones,  he  endeavoured  to  reproduce  them 
himself,  and  after  cutting  seven  of  the  reeds  of  unequal 
length,  he  joined  them  together,  and  succeeded  in  produc- 
ing the  pipe,  which  he  called  the  syrinx,  in  memory  of  his 
lost  love.  Yj 

Pan  was"  regarded  by  shepherds  as  their  most  valiant 
protector,  who  defended  their  flocks  from  the  attacks  of 
wolves.  The  shepherds  of  these  early  times,  having  no 
penfolds,  were  in  the  habit  of  gathering  together  their 
flocks  in  mountain  caves,  to  protect  them  against  the  in- 


1> 


PAN  (FAUXUS).  173 

clemency  of  the  weather,  and  also  to  secure  them  at  night 
against  the  attacks  of  wild  animals;  these  caves,  there- 
fore, which  were  very  numerous  in  the  mountain  districts 
of  Arcadia,  Boeotia,  &c.,  were  all  consecrated  to  Pan. 

As  it  is  customary  in  all  tropical  climates  to  repose 
during  the  heat  of  the  day,  Pan  is  represented  as  greatly 
enjoying  his  afternoon  sleep  in  the  cool  shelter  of  a  tree 
or  cave,  and  also  as  being  highly  displeased  at  any  sound 
which  disturbed  his  slumbers,  for  which  reason  the  shep- 
herds were  always  particularly  careful  to  keep  unbroken 
silence  during  these  hours,  whilst  they  themselves  in- 
dulged in  a  quiet  siesta. 

Pan  was  equally  beloved  by  huntsmen,  being  himself 
a  great  lover  of  the  woods,  which  afforded  to  his  cheer- 
ful and  active  disposition  full  scope,  and  in  which  he 
loved  to  range  at  will.  He  was  regarded  as  the  patron 
of  the  chase,  and  the  rural  sportsmen,  returning  from  an 
unsuccessful  day's  sport,  beat,  in  token  of  their  displea- 
sure, the  wooden  image  of  Pan,  which  always  occupied  a 
prominent  place  in  their  dwellings. 

All  sudden  and  unaccountable  sounds  which  startle 
travellers  in  lonely  spots,  were  attributed  to  Pan,  who 
possessed  a  frightful  and  most  discordant  voice ;  hence  the 
term  panic  terror,  to  indicate  sudden  fear.  The  Athenians 
ascribed  their  victory  at  Marathon  to  the  alarm  which  he 
created  among  the  Persians  by  his  terrible  voice. 

Pan  was  gifted  with  the  power  of  prophecy,  which  he 
is  said  to  have  imparted  to  Apollo,  and  he  possessed  a 
well-known  and  very  ancient  oracle  in  Arcadia,  in  which 
state  he  was  more  especially  worshipped. 

The  artists  of  later  times  have  somewhat  toned  down 
the  original  very  unattractive  conception  of  Pan,  as  above 
described,  and  merely  represent  him  as  a  young  man, 
hardened  by  the  exposure  to  all  weathers  which  a  rural 
life  involves,  and  bearing  in  his  hand  the  shepherd's  crook 
and  syrinx — these  being  his  usual  attributes — whilst  small 
horns  project  from  his  forehead.  He  is  either  undraped, 
or  wears  merely  the  light  cloak  called  the  chlamys. 

The  usual  offerings^  to  Pan  were  milk  and  honey  in 


174  MYTHS   OF   ANCIENT   GREECE   AND    ROME. 

shepherds'  bowls.      Cows,  lambs,  and   rams  were  also 
sacrificed  to  him. 

After  the  introduction  of  Pan  into  the  worship  of  Diony- 
sus, we  hear  of  a  number  of  little  Pans  (Panisci),  who  are 
sometimes  confounded  with  the  Satyrs. 

FATJNUS. 

The  Romans  had  an  old  Italian  divinity  called  Faunus, 
who,  as  the  god  of  shepherds,  was  identified  with 
the  Greek  Pan,  and  represented  in  a  similar  manner. 

Faunus  is  frequently  called  Inuus  or  the  fertilizer,  and 
Lupercus  or  the  one  who  wards  off  wolves.  Like  Pan, 
he  possessed  the  gift  of  prophecy,  and  was  the  presiding 
spirit  of  the  woods  and  fields;  he  also  shared  with 
his  Greek  prototype  the  faculty  of  alarming  travellers 
in  solitary  places.  Bad  dreams  and  evil  apparitions  were 
attributed  to  Faunus,  and  he  was  believed  to  enter  houses 
stealthily  at  night  for  this  purpose. 

Fauna  was  the  wife  of  Faunus,  and  participated  in  his 
functions. 

THE  SATYRS. 

The  Satyrs  were  a  race  of  woodland  spirits,  who  evi- 
dently personified  the  free,  wild,  and  untrammelled  life 
of  the  forest.  Their  appearance  was  both  grotesque  and 
repulsive;  they  had  flat  broad  noses,  pointed  ears,  and 
little  horns  sprouting  from  their  foreheads,  a  rough  shaggy 
skin,  and  small  goat's  tails.  They  led  a  h'fe  of  pleasure 
and  self-indulgence,  followed  the  chase,  revelled  in  every 
description  of  wild  music  and  dancing,  were  terrible  wine- 
bibbers,  and  addicted  to  the  deep  slumbers  which  follow 
heavy  potations.  They  were  no  less  dreaded  by  mortals 
than  by  the  gentle  woodland  nymphs,  who  always  avoided 
their  coarse  rough  sports. 

The  Satyrs  were  conspicuous  figures  in  the  train  of 
Dionysus,  and,  as  we  have  seen,  Silenus  their  chief  was 
tutor  to  the-  wine  god.  The  older  Satyrs  were  called 
Silens,  and  are  represented  in  antique  sculpture,  as  more 
nearly  approaching  the  human  form. 


175 


In  addition  to  the  ordinary  Satyrs,  artists  delighted  in 
depicting  little  Satyrs,  young  imps,  frolicking  about  the 
•woods  in  a  marvellous  variety 
of  droll  attitudes.  These 
little  fellows  greatly  resemble 
their  Mends  and  companions, 
the  Panisci. 

In  rural  districts  it  was 
customary  for  the  shepherds 
and  peasants  who  attended  the 
festivals  of  Dionysus,  to  dress 
themselves  in  the  skins  of  goats 
and  other  animals,  and,  under 
this  disguise,  they  permitted 
themselves  all  kinds  of  play- 
ful tricks  and  excesses,  to 
which  circumstance  the  con- 
ception of  the  Satyrs  is  by  some  authorities  attributed. 

In  Rome  the  old  Italian  wood-divinities,  the  FAUXS, 
who  had  goats'  feet  and  all  other  characteristics  of  the 
Satyrs  greatly  exaggerated,  were  identified  with  them. 


PRIAPUS. 


Priapus,  the  son  of  Dionysus  and  Aphrodite,  was  re- 
garded as  the  god  of  fruitfulness,  the  protector  of  flocks, 
sheep,  goats,  bees,  the  fruit  of  the  vine,  and  all  garden 
produce. 

His  statues,  which  were  set  up  in  gardens  and  vine- 
yards, acted  not  only  as  objects  of  worship,  but  also 
as  scarecrows,  the  appearance  of  this  god  being  especially 
repulsive  and  unsightly.  These  statues  were  formed  of 
wood  or  stone,  and  from  the  hips  downwards  were 
merely  rude  columns.  They  represent  him  as  having 
a  red  and  very  ugly  face;  he  bears  in  his  hand  a  prun- 
ing knife,  and  his  head  is  crowned  with  a  wreath  of  vine 
and  laurel.  He  usually  carries  fruit  in  his  garments  or  a 
cornucopia  in  his  hand,  always,  however,  retaining  his 
singularly  revolting  aspect.  It  is  said  that  Hera,  wishing 


176  MYTHS   OF   ANCIENT   GREECE   AND    ROME. 

to  punish  Aphrodite,  sent  her  this  misshapen  and  unsightly 
son,  and  that  when  he  was  born,  his  mother  was  so  hor- 
rified at  the  sight  of  him,  that  she  ordered  him  to  be  ex- 
posed on  the  mountains,  where  he  was  found  by  some 
shepherds,  who,  taking  pity  on  him,  saved  his  life. 

This  divinity  was  chiefly  worshipped  at  Lampsacus,  his 
birthplace.  Asses  were  sacrificed  to  him,  and  he  received 
the  first-fruits  of  the  fields  and  gardens,  with  a  libation 
of  milk  and  honey. 

The  worship  of  Priapus  was  introduced  into  Rome  at 
the  same  time  as  that  of  Aphrodite,  and  was  identified 
with  a  native  Italian  divinity  named  Mutunus. 

AS  OLE  PI  AS  (^SCULAPIUS). 

Asclepias,  the  god  of  the  healing  art,  was  the  son  of 
Apollo  and  the  nymph  Coronis.  He  was  educated  by  the 
noble  Centaur  Chiron,  who  instructed  him  in  all  know- 
ledge, but  more  especially  in  that  of  the  properties  of 
herbs.  Asclepias  searched  out  the  hidden  powers  of 
plants,  and  discovered  cures  for  the  various  diseases 
which  afflict  the  human  body.  He  brought  his  art  to 
such  perfection,  that  he  not  only  succeeded  in  warding  off 
death,  but  also  restored  the  dead  to  life.  It  was  popu- 
larly believed  that  he  was  materially  assisted  in  his  won- 
derful cures  by  the  blood  of  the  Medusa,  given  to  him  by 
Pallas-Athene. 

It  is  well  to  observe  that  the  shrines  of  this  divinity, 
which  were  usually  built  in  healthy  places,  on  hills  outside 
the  town,  or  near  wells  which  w^re  believed  to  have  heal- 
ing powers,  offered  at  the  same  time  means  of  cure  for 
the  sick  and  suffering,  thus  combining  religious  with  sani- 
tary influences.  It  was  the  custom  for  the  sufferer  to 
sleep  in  the  temple,  when,  if  he  had  been  earnest  in  his 
devotions,  Asclepias  appeared  to  him  in  a  dream,  and  re- 
vealed the  means  to  be  employed  for  the  cure  of  his  ma- 
lady. On  the  walls  of  these  temples  were  hung  tablets, 
inscribed  by  the  different  pilgrims  with  the  particulars  of 
their  maladies,  the  remedies  practised,  and  the  cures 


ASCLEPIAS  (AESCULAPIUS). 


177 


worked  by  the  god : — a  custom  undoubtedly  productive 
of  most  beneficial  results. 

Groves,  temples,  and  altars  were  dedicated  to  Ascle- 
pias  in  many  parts  of  Greece,  but  Epidaurus,  the  chief 
seat  of  his  worship, — where,  indeed,  it  is  said  to  have 
originated, — contained  his  principal  temple,  which  served 
at  the  same  time  as  a  hospital. 

The  statue  of  Asclepias  in  the  temple  at  Epidaurus 
was  formed  of  ivory  and  gold,  and  represented  him  as  an 
old  man  with  a  full  beard,  leaning  on  a  staff  round  which 
a  serpent  is  climbing.  The  serpent  was  the  distinguish- 
ing symbol  of  this  divinity,  partly  because  these  reptiles 
were  greatly  used  by  the  ancients  in  the  cure  of  diseases, 
and  partly  also  because  all  the  prudence  and  wisdom  of 
the  serpent  were  deemed  indispensable  to  the  judicious 
physician. 

His  usual  attributes  are  a  staff, 
a  bowl,  a  bunch  of  herbs,  a  pine- 
apple, a  dog,  and  a  serpent. 

His  children  inherited,  for  the 
most  part,  the  distinguished 
talents  of  their  father.  Two  of 
his  sons,  Machaon  and  Podalirius, 
accompanied  Agamemnon  to  the 
Trojan  war,  in  which  expedition 
they  became  renowned,  not  only 
as  military  heroes,  but  also  as 
skilful  physicians. 

Their  sisters,  HYGEIA  (health), 
and  PANACEA  (all-healing),  had 
temples  dedicated  to  them,  and 
received  divine  honours.  The 
function  of  Hygeia  was  to  maintain  the  health  of  the  com- 
munity, which  great  blessing  was  supposed  to  be  brought 
by  her  as  a  direct  and  beneficent  gift  from  the  gods. 

AESCULAPIUS. 

The  worship  of  ^Esculapius  was  introduced  into  Rome 
from  Epidaurus,  whence  the  statue  of  the  god  of  healing 
(73)  M 


178  MYTHS   OP  ANCIENT   GREECE   AND   ROME. 

was  brought  at  the  time  of  a  great  pestilence.  Grateful 
for  their  deliverance  from  this  plague,  the  Eomans  erected 
a  temple  in  his  honour,  on  an  island  near  the  mouth  of 
the  Tiber, 


EOMAN  DIVINITIES. 
JANUS. 

From  the  earliest  ages  Janus  was  regarded  by  the 
Eomans  with  the  utmost  affection  and  veneration,  as  a 
divinity  who  ranked  only  second  to  Jupiter  himself,  and 
through  whom  all  prayers  and  petitions  were  transmitted 
to  the  other  gods. 

He  was  believed  to  preside  over  the  beginnings  of  all 
things,  hence  it  was  he  who  inaugurated  the  years, 
months,  and  seasons,  and  in  course  of  time  came  to  be 
considered  as  specially  protecting  the  beginnings  of  all 
human  enterprises.  The  great  importance  which  the 
Eomans  attached  to  an  auspicious  commencement,  as  con- 
tributing to  the  ultimate  success  of  an  enterprise,  accounts 
for  the  high  estimation  in  which  Janus  was  held  as  the 
god  of  beginnings. 

This  divinity  would  appear  to  have  been  the  ancient 
sun-god  of  the  Italian  tribes,  in  which  capacity  he  opens 
and  closes  the  gates  of  heaven  every  morning  and  even- 
ing. Hence  he  was  regarded  as  the  door-keeper  of 
heaven,  and  also  as  the  presiding  deity  over  all  gates, 
entrances,  &c.,  on  earth. 

The  fact  of  his  being  the  god  of  city  gates,  which  were 
called  Jani  after  him,  is  ascribed,  however,  to  the  follow- 
ing myth:— After  the  abduction  of  their  women  by  the 
Eomans,  the  Sabines,  in  revenge,  invaded  the  Eoman 
state,  and  were  already  about  to  enter  the  gates  of  the 
city,  when  suddenly  a  hot  sulphur  spring,  which  was  be- 
lieved to  have  been  sent  by  Janus  for  their  special  preser- 
vation, gushed  forth  from  the  earth,  and  arrested  the  pro- 
gress of  the  enemy. 


JANTTS.  179 

In  his  character  as  guardian  of  gates  and  doors,  he  was 
also  regarded  as  a  protecting  deity  of  the  home,  for 
which  reason  little  shrines  were  erected  to  him  over  the 
doors  of  houses,  which  contained  an  image  of  the  god, 
having  two  faces. 

Janus  possessed  no  temples  in  the  ordinary  acceptation 
of  the  word,  but  all  the  gates  of  cities  were  dedicated  to 
him.  Close  to  the  Forum  of  Rome  stood  the  so-called 
temple  of  Janus,  which,  however,  was  merely  an  arched 
passage,  closed  by  massive  gates.  This  temple  was  open 
only  in  time  of  war,  as  it  was  supposed  that  the  god  had 
then  taken  his  departure  with  the  Roman  army,  over 
whose  welfare  he  personally  presided.  It  is  worthy  of 
notice,  as  an  evidence  of  the  many  wars  in  which  the 
Romans  were  engaged,  that  the  gates  of  this  sanctuary 
were  only  closed  three  times  during  700  years. 

As  the  god  who  ushers  in  the  new  year,  the  first  month 
was  called  after  him,  and  on  the  1st  of  January  his  most 
important  festival  was  celebrated,  on  which  occasion  all 
entrances  of  public  and  private  buildings  were  decorated 
with  laurel  branches  and  garlands  of  flowers. 

His  sacrifices,  consisting  of  cakes,  wine,  and  barley, 
were  offered  to  him  at  the  beginning  of  every  month;  and 
before  sacrificing  to  the  other  gods  his  name  was  always 
invoked,  and  a  libation  poured  out  to  him. 

Janus  is  usually  represented  with  two  faces;  in  his 
special  function  as  door-keeper  of  heaven  he  stands  erect, 
bearing  a  key  in  one  hand,  and  a  rod  or  sceptre  in  the 
other. 

It  is  supposed  that  Janus  was  the  most  ancient  king  of 
Italy,  who,  during  his  life,  governed  his  subjects  with  such 
wisdom  and  moderation  that,  in  gratitude  for  the  benefits 
conferred  upon  them,  his  people  deified  him  after  death 
and  placed  him  in  the  foremost  rank  among  their  divini- 
ties. We  have  already  seen  in  the  history  of  Cronus 
that  Saturn,  who  was  identified  with  the  Greek  Cronus 
(god  of  time),  was  the  friend  and  colleague  of  Janus. 
Anxious  to  prove  his  gratitude  to  his  benefactor,  Cronus 
endowed  him  with  the  knowledge  of  past  and  future 


180  MYTHS   OF  ANCIENT   GREECE   AND   ROME. 

events,  which  enabled  him  to  adopt  the  wisest  measures 
for  the  welfare  of  his  subjects,  and  it  is  on  this  account 
that  Janus  is  represented  with  two  faces  looking  in  oppo- 
site directions,  the  one  to  the  past,  the  other  to  the 
future. 


„ 


FLORA. 


was  the  goddess  of  flowers,  and  was  regarded  as 
a  beneficent  power,  who  watched  over  and  protected  the 
early  blossoms. 

She  was  held  in  the  highest  estimation  by  the  Romans, 
and  a  festival,  called  the  Floralia,  was  celebrated  in  her 
honour  from  the  28th  of  April  to  the  1st  of  May.  This 
festival  was  a  season  of  universal  merriment,  in  which 
flowers  were  used  profusely  in  adorning  houses,  streets, 
&c.,  and  were  worn  by  young  girls  in  their  hair.  ;y 

Flora,  who  typified  the  season  of  Spring,  is  generally 
represented  as  a  lovely  maiden,  garlanded  with  flowers. 

BOBIGUS. 

In  opposition  to  Flora  we  find  an  antagonistic  divinity, 
called  Robigus,  a  worker  of  evil,  who  delighted  in  the 
destruction  of  the  tender  herbs  by  mildew,  and  whose 
wrath  could  only  be  averted  by  prayers  and  sacrifices, 
when  he  was  invoked  under  the  title  of  Averuncus,  or 
the  Avertor. 

The  festival  of  Robigus  (the  Robigalia)  was  celebrated 
on  the  25th  of  April. 

POMONA. 

Pomona  was  the  goddess  of  orchards  and  fruit-trees, 
who,  according  to  Ovid,  cares  not  for  woods  or  streams, 
but  loves  her  gardens  and  the  boughs  that  bear  the 
thriving  fruit 

Pomona,  .who  typifies  Autumn,  is  represented  as  a 
lovely  maiden,  laden  with  branches  of  fruit-trees. 


VERTUMNUS — PALES.  181 


VERTUMNUS. 

Vertumnus  was  the  god  of  garden  and  field  produce. 
He  personifies  the  change  of  seasons,  and  that  process  of 
transformation  in  nature  by  means  of  which  the  leaf- 
buds  become  developed  into  blossoms,  and  the  blossoms 
into  fruit. 

The  change  of  seasons  is  symbolized  in  a  myth  which 
represents  Vertumnus  as  metamorphosing  himself  into  a 
variety  of  different  forms  in  order  to  gain  the  affection 
of  Pomona,  who  so  loved  her  vocation  that  she  abjured 
all  thoughts  of  marriage.  He  first  appears  to  her  as  a 
ploughman,  typifying  Spring;  then  as  a  reaper,  to  repre- 
sent Summer;  afterwards  as  a  vine-gatherer,  to  indicate 
Autumn;  and  finally  as  a  gray-haired  old  woman,  sym- 
bolical of  the  snows  of  Winter;  but  it  was  not  until  he 
assumed  his  true  form,  that  of  a  beautiful  youth,  that  he 
succeeded  in  his  suit. 

Vertumnus  is  generally  represented  crowned  with 
wheat-sheaves,  and  bearing  in  his  hand  a  cornucopia. 


PALES. 

Pales,  a  very  ancient  Italian  divinity,  is  represented 
sometimes  as  a  male,  sometimes  as  a  female  power. 

As  a  male  divinity  he  is  more  particularly  the  god  of 
shepherds  and  flocks. 

As  a  female  deity,  Pales  presides  over  husbandry  and 
the  fruitfulness  of  herds.  Her  festivals,  the  Palilia,  were 
celebrated  on  the  21st  of  April,  the  day  on  which  the, 
city  of  Rome  was  founded.  During  this  festival  it  was 
customary  for  shepherds  to  ignite  a  mass  of  straw, 
through  which  they  rushed  with  their  flocks,  believing 
that  this  ordeal  would  purify  them  from  sin. 

The  name  Palatine,  which  originally  signified  a  pas- 
toral colony,  is  derived  from  this  divinity.  Her  offerings 
were  cakes  and  milk  \  s. 


' 


MYTHS  OF  ANCIENT   GREECE  AND   ROME. 

PICUS. 

Picus,  the  son  of  Saturn  and  father  of  Faunus,  was  a 
woodland  divinity,  gifted  with  prophetic  powers. 

An  ancient  myth  relates  that  Picus  was  a  beautiful 
youth,  united  to  a  nymph  called  Canens.  The  sorceress 
Circe,  infatuated  by  his  beauty,  endeavoured  to  secure 
his  love,  but  he  rejected  her  advances,  and  she,  in  revenge, 
changed  him  into  a  woodpecker,  under  which  form  he 
still  retained  his  powers  of  prophecy. 

Picus  is  represented  as  a  youth,  with  a  woodpecker 
perched  upon  his  head,  which  bird  became  henceforth 
regarded  as  possessed  of  the  power  of  prophecy. 

PICUMNUS  AND   PILUMNUS. 

Picumnus  and  Pilumnus  were  two  household  divinities 
of  the  Romans,  who  were  the  special  presiding  deities  of 
new-born  infants. 

SILVANUS. 

Silvanus  was  a  woodland  divinity,  who,  like  Faunus, 
greatly  resembled  the  Greek  Pan.  He  was  the  presiding 
deity  of  plantations  and  forests,  and  specially  protected 
the  boundaries  of  fields. 

Silvanus  is  represented  as  a  hale  old  man,  carrying  a 
cypress-tree,  for,  according  to  Roman  mythology,  the 
transformation  of  the  youth  Cyparissus  into  the  tree 
which  bears  his  name  was  attributed  to  him. 

His  sacrifices  consisted  of  milk,  meat,  wine,  grapes, 
wheat-ears,  and  pigs. 

TERMINUS. 

Terminus  was  the  god  who  presided  over  all  boundaries 
and  landmarks. 

He  was  originally  represented  by  a  simple  block  of 
stone,  which  in  later  times  became  surmounted  by  a 


COXSUS — LIBITINA.  183 

head  of  this  divinity.  Nuraa  Pompilius,  the  great  bene- 
factor of  his  people,  anxious  to  inculcate  respect  for  the 
rights  of  property,  specially  enjoined  the  erection  of  these 
blocks  of  stone,  as  a  durable  monument  to  mark  the  line 
dividing  one  property  from  another.  He  also  caused 
altars  to  be  raised  to  Terminus,  and  instituted  his  festival 
(the  Terminalia),  which  was  celebrated  on  the  23rd  of 
February. 

Upon  one  occasion,  when  Tarquin  wished  to  remove 
the  altars  of  several  deities,  in  order  to  build  a  new 
temple,  it  is  said  that  Terminus  and  Juventas  alone 
objected  to  being  displaced.  This  obstinate  refusal  on 
their  part  was  interpreted  as  a  good  omen,  signifying  that 
the  city  of  Rome  would  never  lose  her  boundaries,  and 
would  remain  ever  young  and  vigorous. 


C  0  N  S  U  S. 

Consus  was  the  god  of  secret  counsel. 

The  Romans  believed  that  when  an  idea  developed 
itself  spontaneously  within  the  mind  of  an  individual,  it 
was  Consus  who  had  prompted  the  suggestion.  This 
applied,  however,  more  particularly  to  plans  which 
resulted  satisfactorily. 

An  altar  was  erected  to  this  divinity  on  the  Circus 
Maximus,  which  was  kept  always  covered,  except  during 
his  festival,  the  Consualia,  which  was  celebrated  on  the 
18th  of  August. 

LIBITINA. 

Libitina  was  the  goddess  who  presided  over  funerals. 
This  divinity  was  identified  with  Venus,  possibly  because 
the  ancients  considered  that  the  power  of  love  extended 
even  to  the  realms  of  death. 

Her  temple  in  Rome,  which  was  erected  by  Servius 
Tullius,  contained  all  the  requisites  for  funerals,  and  these 
could  either  be  bought  or  hired  there.  A  register  of  all 
deaths  which  occurred  in  the  city  of  Rome  was  kept  in 


184  MYTHS   OF   ANCIENT   GREECE  AND   ROME. 

this  temple,  and  in  order  to  ascertain  the  rate  of  mor- 
tality, a  piece  of  money  was  paid  by  comma/let  of  Servius 
Tullius,  on  the  demise  of  each  person.  \X<^ 

LAVEBNA. 

Laverna  was  the  presiding  goddess  of  thieves,  and  of 
all  artifice  and  fraud.  There  was  an  altar  erected  to  her 
near  the  Porta  Lavernalis,  which  was  called  after  her,  and 
she  possessed  a  sacred  grove  on  the  Via  Salavia. 

COMUS. 

Comus  was  the  presiding  genius  of  banquets,  festive 
scenes,  revelry,  and  all  joyous  pleasures  and  reckless 
gaiety. 

He  is  represented  as  a  young  man  crowned  with 
flowers,  his  face  heated  and  flushed  with  wine,  leaning 
against  a  post  in  a  half-sleepy  and  drunken  attitude, 
with  a  torch  falling  from  his  hand. 

THE   CAMEN^J. 

The  Camenae  were  prophetic  nymphs  held  in  high 
veneration  by  the  ancient  Italians.  They  were  four  in 
number,  the  best  known  of  whom  are  Carmenta  and 
Egeria. 

Carmenta  was  celebrated  as  being  the  mother  of  Evan- 
der, who  led  an  Arcadian  colony  into  Italy,  and  founded 
a  town  on  the  river  Tiber,  Avhich  became  afterwards  in- 
corporated Avith  the  city  of  Rome.  Evander  is  said  to 
have  been  the  first  Avho  introduced  Greek  art  and  ciAal- 
ization  into  Italy,  and  also  the  Avorship  of  Greek  diAanities. 

A  temple  was  erected  to  Carmenta  on  the  Capitoline 
Hill,  and  a  festival,  called  the  Carmentalia,  Avas  celebrated 
in  her  honour  on  the  llth  of  January. 

Egeria  is  said  to  have  initiated  Xuma  Pompilius  in 
the  forms  of  religious  Avorship,  Avhich  he  introduced 
among  his  people.  She  was  regarded  as  the  giver  of 


GENII — MANES.  185 

life,  and  was  therefore  invoked  by  Women  before  the 
birth  of  their  children. 

The  Camense  are  frequently  identified  by  Eoman 
writers  with  the  Muses. 

GENII. 

A  comforting  and  assuring  belief  existed  among  the 
Romans,  that  each  individual  was  accompanied  through 
life,  from  the  hour  of  his  birth  to  that  of  his  death,  by 
a  protecting  spirit,  called  his  genius,  who  prompted  him 
to  good  and  noble  deeds,  and  acted  towards  him  as  a 
guardian  angel,  comforting  him  in  sorrow,  and  guiding 
him  throughout  his  earthly  career. 

In  the  course  of  time  a  second  genius  was  believed  to 
exist,  of  an  evil  nature,  who,  as  the  instigator  of  all 
Avrong-doing,  was  ever  at  war  with  the  beneficent  genius; 
and  on  the  issue  of  the  conflict  between  these  antagonistic 
influences,  depended  the  fate  of  the  individual.  The 
genii  were  depicted  as  winged  beings,  greatly  resembling 
our  modern  representations  of  guardian  angels. 

Every  state,  town,  or  city,  (as  well  as  every  man),  pos- 
sessed its  special  genius.  The  sacrifices  to  the  genii 
consisted  of  Avine,  cakes,  and  incense,  which  were  offered 
to  them  on  birthdays. 

The  genius  which  guided  a  woman  was  called,  after  the 
queen  of  heaven,  Juno. 

Among  the  Greeks,  beings  called  Daemons  were  re- 
garded as  exercising  similar  functions  to  those  of  the 
Roman  genii.  They  were  believed  to  be  the  spirits  of 
the  righteous  race  which  existed  in  the  Golden  Age,  who 
watched  over  mankind,  carrying  their  prayers  to  the 
gods,  and  the  gifts  of  the  gods  to  them.  */ 


MANES. 
LEMUBES    (LAHV.E)    AXD   LARES. 

The  Manes  were  the  spirits  of  the  departed,  and  were 
of  two  kinds,  viz.,  Lemures  (or  Larvae)  and  Lares. 


186  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

The  Lemures  were  those  Manes  who  haunted  their 
former  abodes  on  earth  as  evil  spirits,  appearing  at  night 
under  awful  forms  and  hideous  shapes,  greatly  to  the 
alarm  of  their  friends  and  relatives.  They  were  so  feared 
that  a  festival,  called  the  Lemuralia,  was  celebrated  in 
order  to  propitiate  them. 

It  appears  extremely  probable  that  the  superstitions 
with  regard  to  ghosts,  haunted  houses,  &c.,  which  exist 
even  at  the  present  day,  owe  their  origin  to  this  very 
ancient  pagan  source. 

The  Lares  Familiares  were  a  much  more  pleasing  con- 
ception. They  were  the  spirits  of  the  ancestors  of  each 
family,  who  exercised  after  death  a  protecting  power 
over  the  well-being  and  prosperity  of  the  family  to  which 
they  had  in  life  belonged.  The  place  of  honour  beside 
the  hearth  was  occupied  by  the  statue  of  the  Lar  of  the 
house,  who  was  supposed  to  have  been  the  founder  of 
the  family.  This  statue  was  the  object  of  profound 
veneration,  and  was  honoured  on  all  occasions  by  every 
member  of  the  family;  a  portion  of  each  meal  was  laid 
before  it,  and  it  was  believed  to  take  an  active  part  in  all 
family  affairs  and  domestic  events,  whether  of  a  sad  or 
joyful  nature.  Before  starting  on  any  expedition  the 
master  of  the  house  saluted  the  statue  of  the  Lar,  and, 
011  his  return,  a  solemn  thanksgiving  was  offered  to  this, 
the  presiding  deity  of  his  hearth  and  home,  in  grateful 
acknowledgment  of  his  protection;  whereupon  the  statue 
was  crowned  with  garlands  of  flowers,  these  being  the 
favourite  offerings  to  the  Lares  on  all  occasions  of  especial 
family  rejoicing. 

The  first  act  of  a  bride  on  entering  her  new  abode  was 
to  do  homage  to  the  Lar,  in  the  belief  that  he  would  exer- 
cise over  her  a  protecting  influence  and  shield  her  from  evil. 

In  addition  to  those  above  enumerated  there  were 
also  public  Lares,  who  were  guardians  of  the  state,  high- 
roads, country,  and  sea.  Their  temples  were  always 
open  for  any  pious  worshipper  to  enter,  and  on  their 
altars  public  sacrifices  were  offered  for  the  welfare  of  the 
state  or  city. 


187 


PENATES. 

The  Penates  were  deities  selected  by  each  family,  and 
frequently  by  its  individual  members,  as  a  special  pro- 
tector. Various  causes  led  to  this  selection.  If,  for  in- 
stance, a  child  were  born  on  the  festival  of  Vesta,  it  was 
thought  that  that  deity  would  henceforward  act  as  its 
special  guardian.  If  a  youth  possessed  great  business 
talents  he  adopted  Mercury  as  his  tutelary  deity;  should 
he,  on  the  other  hand,  develop  a  passion  for  music, 
Apollo  was  selected  as  his  patron  god,  and  so  forth. 
These  became  regarded  as  the  special  divinities  of  the 
household,  small  images  of  them  adorned  the  surround- 
ings of  the  hearth,  and  honours  similar  to  those  paid  to 
the  Lares  were  accorded  to  them. 

Just  as  there  were  public  Lares  so  there  were  public 
Penates,  which  were  worshipped  by  the  Roman  people 
under  the  form  of  two  youthful  warriors,  who,  in  later 
times,  were  regarded  as  identical  with  Castor  and  Pollux. 
They  are  generally  represented  on  horseback,  with  coni- 
cal caps  on  their  heads,  and  bearing  long  spears  in  their 
hands. 


PUBLIC  WORSHIP  OF  THE  ANCIENT  GREEKS 
AND  ROMANS. 


TEMPLES. 

In  very  remote  times  the  Greeks  had  no  shrines  or 
sanctuaries  devoted  to  public  worship,  but  performed 
their  devotions  beneath  the  vast  and  boundless  canopy 
of  heaven,  in  the  great  temple  of  nature  itself.  Be- 
lieving that  their  divinities  throned  above  the  clouds, 
pious  worshippers  naturally  sought  the  highest  available 
points,  in  order  to  place  themselves  in  the  closest  com- 
munion possible  with  their  gods;  hence  the  summits  of 
high  mountains  were  selected  for  devotional  purposes,  and 
the  more  exalted  the  rank  and  importance  of  the  divinity 
invoked,  the  more  elevated  was  the  site  selected  for  his 
or  her  worship.  But  the  inconvenience  attending  this 
mode  of  worship  gradually  suggested  the  idea  of  erect- 
ing edifices  which  would  afford  means  of  shelter  from  the 
inclemency  of  the  weather. 

These  structures  were,  in  the  first  instance,  of  the 
most  simple  form,  and  without  decoration;  but  when, 
with  the  progress  of  civilization,  the  Greeks  became  a 


TEMPLES.  139 

wealthy  and  powerful  people,  temples  were  built  and 
adorned  with  the  greatest  splendour  and  magnificence, 
talent,  labour,  and  wealth  being  lavished  unsparingly  on 
their  erection  and  decoration;  indeed  so  massively  were 
they  constructed,  that  some  of  them  have,  to  a  certain 
extent,  withstood  the  ravages  of  time.  The  city  of 
Athens  especially  contains  numerous  remains  of  these 
buildings  of  antiquity.  On  the  Acropolis  we  may  still 
behold,  among  other  monuments  of  ancient  art,  the 
temple  of  Athene-Polias,  and  that  of  Theseus,  the  latter 
of  which  is  the  most  entire  ancient  edifice  in  the  world. 
In  the  island  of  Delos,  also,  are  to  be  seen  the  ruins  of 
the  temples  of  Apollo  and  Artemis,  both  of  which  are 
in  a  wonderful  state  of  preservation.  These  ruins  are 
most  valuable,  being  sufficiently  complete  to  enable  us  to 
study,  by  their  aid,  the  plan  and  character  of  the  original, 
structure. 

Among  the  Lacedaemonians,  however,  we  find  no  ves- 
tiges of  these  stately  temples,  for  they  were  specially 
enjoined  by  a  law  of  Lycurgus  to  serve  the  gods  with  as 
little  outlay  as  possible.  When  the  great  lawgiver  was 
asked  the  reason  of  this  injunction,  he  replied  that  the 
Lacedaemonians,  being  a  poor  nation,  might  otherwise 
abstain  altogether  from  the  observance  of  their  religious 
duties,  and  wisely  added  that  magnificent  edifices  and 
costly  sacrifices  were  not  so  pleasing  to  the  gods,  as  the 
true  piety  and  unfeigned  devotion  of  their  worshippers. 

The  most  ancient  temples  known  to  us  served  a  double 
purpose :  they  were  not  only  consecrated  to  the  service  of 
the  gods,  but  were  at  the  same  time  venerable  monu- 
ments in  honour  of  the  dead.  Thus,  for  instance,  the 
temple  of  Pallas-Athene,  in  the  tower  of  the  city  of  Lar- 
issa,  served  as  the  sepulchre  of  Acrisius,  and  the  Acropolis 
at  Athens  received  the  ashes'  of  Cecrops,  founder  of  the 
city. 

A  temple  was  frequently  dedicated  to  two  or  more 
gods,  and  was  always  built  after  the  manner  considered 
most  acceptable  to  the  particular  divinities  to  whom  it 
-was  consecrated;  for  just  as  trees,  birds,  and  animals  of 


190  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

every  description  were  held  to  be  sacred  to  certain  deities, 
so  almost  every  god  had  a  form  of  building  peculiar  to 
himself,  which  was  deemed  more  acceptable  to  him  than 
any  other.  Thus  the  Doric  style  of  architecture  was 
sacred  to  Zeus,  Ares,  and  Heracles;  the  Ionic  to  Apollo, 
Artemis,  and  Dionysus;  and  the  Corinthian  to  Hestia. 

In  the  porch  of  the  temple  stood  a  vessel  of  stone  or 
brass,  containing  holy  water  (which  had  been  consecrated 
by  putting  into  it  a  burning  torch,  taken  from  the  altar), 
with  which  all  those  admitted  to  take  part  in  the  sacri- 
fices were  besprinkled.  In  the  inmost  recess  of  the 
sanctuary  was  the  most,  holy  place,  into  which  none  but 
the  priests  were  suffered  to  enter. 

Temples  in  the  country  were  usually  surrounded  with 
groves  of  trees.  The  solitude  of  these  shady  retreats 
naturally  tended  to  inspire  the  worshipper  with  awe  and 
'reverence,  added  to  which  the  delightful  shade  and  cool- 
ness afforded  by  tall  leafy  trees  is  peculiarly  grateful  in 
hot  countries.  Indeed  so  general  did  this  custom  of 
building  temples  in  groves  become,  that  all  places  devoted 
to  sacred  purposes,  even  where  no  trees  existed,  were 
called  groves.  That  this  practice  must  be  of  very  remote 
antiquity  is  proved  by  the  Biblical  injunction,  having  for 
its  object  the  separation  of  the  Jews  from  all  idolatrous 
practices:  "Thou  shalt  not  plant  thee  a  grove- of  trees 
near  unto  the  altar  of  the  Lord  thy  God." 

STATUES. 

The  Greeks  worshipped  their  gods  without  any  visible 
representations  of  them  until  the  time  of  Cecrops.  The 
most  ancient  of  these  representations  consisted  of  square 
blocks  of  stone,  upon  which  the  name  of  the  deity 
intended  to  be  represented  was  engraved.  The  first 
attempts  at  sculpture  were  rude  stocks,  with  a  head  at 
one  end  and  a  shapeless  trunk  at  the  other,  tapering 
slightly  down  to  the  feet,  which,  however,  were  not 
divided,  the  limbs  being  in  no  way  defined.  But  the 
artists  of  later  times  devoted  all  their  genius  to  the  sue- 


ALTARS — PRIESTS.  191 

cessful  production  of  the  highest  ideals  of  their  gods, 
some  of  which  are  preserved  to  this  day,  and  are  re- 
garded as  examples  of  purest  art. 

On  a  pedestal  in  the  centre  of  the  edifice  stood  the 
statue  of  the  divinity  to  whom  the  temple  was  dedicated, 
surrounded  by  images  of  other  gods,  all  of  which  were 
fenced  off  by  rails. 

ALTARS. 

The  altar  in  a  Greek  temple,  which  stood  in  the  centre 
of  the  building  and  in  front  of  the  statue  of  the  presiding 
deity,  was  generally  of  a  circular  form,  and  constructed 
of  stone.  It  was  customary  to  engrave  upon  it  the  name 
or  distinguishing  symbol  of  the  divinity  to  whom  it  was 
dedicated;  and  it  was  held  so  sacred  that  if  any  malefactor 
fled  to  it  his  life  was  safe  from  his  pursuers,  and  it  was 
considered  one  of  the  greatest  acts  of  sacrilege  to  force 
him  from  this  asylum. 

The  most  ancient  altars  were  adorned  with  horns, 
which  in  former  times  were  emblems  of  power  and  dig- 
nity, as  wealth,  and  consequently  importance,  consisted 
among  most  primitive  nations  in  flocks  and  herds. 

In  addition  to  those  erected  in  places  of  public  worship, 
altars  were  frequently  raised  in  groves,  on  highways,  or 
in  the  market-places  of  cities. 

The  gods  of  the  lower  world  had  no  altars  whatever, 
ditches  or  trenches  being  dug  for  the  reception  of  the 
blood  of  the  sacrifices  offered  to  them. 

PRIESTS. 

In  ancient  times  the  priests  were  recognized  as  a  special 
social  caste,  and  were  distinguished  not  only  by  their 
sacerdotal  vestments,  but  also  by  their  piety,  wisdom,  and 
blameless  life.  They  were  the  chosen  mediators  between 
gods  and  men,  and  offered  prayers  and  sacrifices  in  the 
name  of  the  people,  whom  they  also  instructed  as  to  what 
vows,  gifts,  and  offerings  would  be  most  acceptable  to  the 
gods. 


192  MYTHS   OF   ANCIENT   GREECE   AND   ROME. 

Every  deity  had  a  different  order  of  priests  consecrated 
to  his  worship,  and  in  every  place  a  high -priest  was 
appointed,  whose  duty  it  was  to  superintend  the  rest  of 
his  order,  and  also  to  carry  out  the  more  sacred  rites  and 
religious  observances. 

Priests  and  priestesses  were  permitted  to  marry,  but 
not  a  second  time;  some,  however,  voluntarily  adopted 
a  life  of  celibacy. 

SACRIFICES. 

There  is  no  doubt  that  a  feeling  of  gratitude  to  the 
gods  for  their  protecting  care,  and  the  abundance  with 
which  they  were  believed  to  bless  mankind,  has  induced 
men  of  all  nations  and  in  all  countries  to  feel  a  desire  to 
sacrifice  to  their  divinities  some  portion  of  the  gifts  so 
generously  lavished  upon  them. 

Among  the  Greeks,  sacrifices  were  of  various  kinds. 
They  consisted  of  free-will  offerings,  propitiatory  offerings,  &c. 
•  Free-will  offerings  were  grateful  acknowledgments  for 
benefits  received,  and  usually  consisted  of  the  first-fruits 
of  the  field,  or  the  finest  of  the  flocks  and  herds,  which 
were  required  to  be  without  spot  or  blemish. 

Propitiatory  offerings  were  brought  with  the  object  of 
appeasing  the  anger  of  the  gods. 

In  addition  to  those  above  enumerated,  sacrifices  were 
made,  either  with  a  view  of  obtaining  success  in  an  enter- 
prise about  to  be  undertaken,  or  in  fulfilment  of  a  vow, 
or  at  the  command  of  an  oracle. 

Every  sacrifice  was  accompanied  by  salt  and  also  by  a 
libation,  which  usually  consisted  of  wine,  the  cup  being 
always  filled  to  the  brim,  indicating  that  the  offering  was 
made  without  stint.  When  sacrificing  to  the  infernal 
gods  the  cup  containing  the  libation  was  filled  with 
blood. 

The  animals  offered  to  the  Olympian  divinities  were 
white,  whilst  those  to  the  gods  of  the  lower  world  were 
black.  When  a  man  offered  a  special  sacrifice  for  him- 
self or  his  family  it  partook  of  the  nature  of  his  occu- 


,  SACRIFICES.  193 

pation;  thus  a  shepherd  brought  a  sheep,  a  vine-grower 
his  grapes,  and  so  forth.  But  in  the  case  of  public  sacri- 
fices, the  supposed  individuality  of  the  deity  was  always 
consulted.  For  instance,  to  Demeter  a  sow  was  offered, 
because  that  animal  is  apt  to  root  up  the  seed-corn;  to 
Dionysus  a  goat,  on  account  of  its  being  destructive  to 
vineyards,  &c. 

The  value  of  offerings  depended  greatly  upon  the  posi- 
tion of  the  individual;  it  being  regarded  as  a  contempt 
of  the  gods  for  a  rich  man  to  bring  a  sordid  offering, 
whilst  from  a  poor  man  the  smallest  oblation  was  con- 
sidered acceptable."^ 

Hecatombs  consisted  of  a  hundred  animals,  and  were 
offered  by  entire  communities,  or  by  wealthy  individuals 
who  either  desired,  or  had  obtained  some  special  favour 
from  the  gods. 

When  a  sacrifice  was  to  be  offered,  a  fire  was  kindled 
on  the  altar,  into  which  wine  and  frankincense  were 
poured,  in  order  to  increase  the  flame.  In  very  ancient 
times,  the  victim  was  laid  upon  the  altar  and  burned 
whole;  but  after  the  time  of  Prometheus  portions  only 
of  the  shoulders,  thighs,  entrails,  &c.,  wrere  sacrificed, 
the  remainder  becoming  the  perquisites  of  the  priests. 

The  officiating  priests  wore  a  crown  composed  of  the 
leaves  of  the  tree  sacred  to  the  deity  they  invoked. 
Thus  when  sacrificing  to  Apollo  the  crowns  were  of  laurel; 
when  to  Heracles,  of  poplar.  This  practice  of  wearing 
crowns  was,  at  a  later  period,  adopted  by  the  general 
public  at  banquets  and  other  festivities. 

On  occasions  of  special  solemnity  the  horns  of  the 
victim  were  overlaid  with  gold,  and  the  altars  decked 
with  flowers  and  sacred  herbs. 

The  mode  of  conducting  the  sacrifices  Avas  as  follows: 
— All  things  being  prepared,  a  salt  cake,  the  sacrificial 
knife,  and  the  crowns,  were  placed  in  a  small  basket,  and 
carried  to  the  sanctuary  by  a  young  maiden,  whereupon 
the  victim  was  conducted  into  the  temple,  frequently  to 
the  accompaniment  of  music.  If  a  small  animal,  it  was 
driven  loose  to  the  altar;  if  a  large  one,  it  was  led  by  a 

(73)  N 


194  MYTHS   OP   ANCIENT   GREECE   AND   ROME. 

long  trailing  rope,  in  order  to  indicate  that  it  was  not  an 
unwilling  sacrifice. 

When  all  were  assembled,  the  priest,  after  walking  in 
solemn  state  round  the  altar,  besprinkled  it  with  a  mix- 
ture of  meal  and  holy  water,  after  which  he  also  be- 
sprinkled the  assembled  worshippers,  and  exhorted  them 
to  join  with  him  in  prayer.  The  service  being  ended, 
the  priest  first  tasted  the  libation,  and  after  causing  the 
congregation  to  do  the  like,  poured  the  remainder  between 
the  horns  of  the  victim,  after  which  frankincense  was 
strewn  upon  the  altar,  and  a  portion  of  the  meal  and 
water  poured  upon  the  animal,  which  was  then  killed. 
If  by  any  chance  the  victim  escaped  the  stroke,  or 
became  in  any  way  restless,  it  was  regarded  as  an  evil 
omen;  if,  on  the  contrary,  it  expired  without  a  struggle, 
it  was  considered  auspicious. 

At  the  sacrifices  to  the  aerial  divinities  music  was 
added,  whilst  dances  were  performed  round  the  altar, 
and  sacred  hymns  sung.  These  hymns  were  generally 
composed  in  honour  of  the  gods,  and  contained  an 
account  of  their  famous  actions,  their  clemency  and  bene- 
ficence, and  the  gifts  conferred  by  them  on  mankind.  In 
conclusion,  the  gods  were  invoked  for  a  continuance  of 
their  favour,  and  when  the  service  was  ended  a  feast  was 
held. 

ORACLES. 

The  desire  to  penetrate  the  dark  veil  of  futurity,  and 
thereby  to  avert,  if  possible,  threatened  danger,  has  ani- 
mated mankind  in  all  ages  of  the  world.  Prophetic 
knowledge  was  sought  by  the  Greeks  at  the  mouth  of 
oracles,  whose  predictions  were  interpreted  to  the  people 
by  priests,  specially  appointed  for  the  purposa 

The  most  famous  of  these  institutions  was  the  oracle 
of  Apollo  at  Delphi,  which  was  held  in  general  repute  all 
over  the  world.  People  nocked  from  far  and  near  to 
consult  this  wonderful  mouth-piece  of  the  gods,  one 
month  in  the  year  being  specially  set  apart  for  the  pur- 
pose. 


SOOTHSAYERS  (AUGURS).  195 

The  priestess  who  delivered  the  oracles  was  called  the 
Pythia,  after  the  serpent  Python,  which  was  killed  by 
Apollo.  Having  first  bathed  in  the  waters  of  the  Cas- 
talian  spring,  she  was  conducted  into  the  temple  by  the 
priests,  and  was  seated  on  a  sort  of  three-legged  stool  or 
table,  called  a  tripod,  which  was  placed  over  the  mouth 
of  a  cave  whence  issued  sulphurous  vapours.  Here  she 
gradually  became  affected  in  a  remarkable  manner,  and 
fell  into  an  ecstatic  condition,  in  which  she  uttered  wild 
and  extraordinary  phrases,  which  were  held  to  be  the 
utterance  of  Apollo  himself;  these  the  priests  interpreted 
to  the  people,  but  in  most  cases  in  so  ambiguous  a  manner 
that  the  fulfilment  of  the  prediction  could  not  easily  be 
disputed.  During  the  ceremony,  clouds  of  incense  filled 
the  temple,  and  hid  the  priestess  from  the  view  of  the 
uninitiated,  and  at  its  conclusion  she  was  reconducted,  in 
a  fainting  condition,  to  her  cell. 

The  following  is  a  striking  instance  of  the  ambiguity 
of  oracular  predictions : — Croesus,  the  rich  king  of  Lydia, 
before  going  to  war  with  Cyrus,  king  of  Persia,  con- 
sulted an  oracle  as  to  the  probable  success  of  the  expedi- 
tion. The  reply  he  received  was,  that  if  he  crossed  a  cer- 
tain river  he  would  destroy  a  great  empire.  Interpreting 
the  response  as  being  favourable  to  his  design,  Croesus 
crossed  the  river,  and  encountered  the  Persian  king,  by 
whom  he  was  entirely  defeated;  and  his  own  empire 
being  destroyed,  the  prediction  of  the  oracle  was  said  to 
have  been  fulfilled. 


SOOTHSAYERS  (AUGURS). 

In  addition  to  the  manifestation  of  the  will  of  the  gods 
by  means  of  oracles,  the  Greeks  also  believed  that  certain 
men,  called  soothsayers,  were  gifted  with  the  power  of 
foretelling  future  events  from  dreams,  from  observing  the 
flight  of  birds,  the  entrails  of  sacrificed  animals,  and  even 
the  direction  of  the  flames  and  smoke  from  the  altar,  &<x 


196  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

AUGUES. 

The  Eoman  soothsayers  were  called  augurs,  and  played 
an  important  part  in  the  history  of  the  Romans,  as  no 
enterprise  was  ever  undertaken  without  first  consulting 
them  with  regard  to  its  ultimate  success. 

FESTIVALS. 

Festivals  were  instituted  as  seasons  of  rest,  rejoicing, 
and  thanksgiving,  and  also  as  anniversaries  to  commemo- 
rate events  of  national  importance.  The  most  ancient 
festivals  were  those  held  after  the  ingathering  of  the  har- 
vest or  vintage,  and  were  celebrated  with  rejoicings  and 
merry-makings,  which  lasted  many  days,  during  which 
time  the  first-fruits  of  the  fields  were  offered  to  the  gods, 
accompanied  by  prayers  and  thanksgiving. 

The  festivals  held  in  cities  in  honour  of  special  divini- 
ties, or  in  commemoration  of  particular  events,  were  con- 
ducted with  an  elaborate  ceremonial.  Gorgeous  proces- 
sions, games,  chariot  races,  &c.,  were  conspicuous  features 
on  these  occasions,  and  dramatic  performances,  represent- 
ing particular  episodes  in  the  lives  of  the  gods  and  heroes, 
frequently  took  place. 

We  subjoin  a  few  of  the  most  interesting  of  the  Greek 
and  Eoman  festivals. 


GREEK  FESTIVALS. 

ELEUSINIAN  MYSTERIES. 

One  of  the  most  ancient  and  important  among  the  fes- 
tivals observed  by  the  Greeks  was  that  of  the  Eleusinian 
Mysteries,  which  was  celebrated  in  honour  of  Demeter 
and  Persephone.  The  name  was  derived  from  Eleusis,  a 
town  in  Attica,  where  the  Mysteries  were  first  introduced 
by  the  goddess  herself.  They  were  divided  into  the 


THESMOPHORIA — DIONTSIA.  197 

Greater  and  Lesser  Mysteries,  and,  according  to  the  gene- 
ral account,  were  held  every  five  years.  The  Greater, 
which  were  celebrated  in  honour  of  Demeter,  and  lasted 
nine  days,  were  held  in  autumn;  the  Lesser,  dedicated 
to  Persephone  (who  at  these  festivals  was  affectionately 
called  Cora,  or  the  maiden),  were  held  in  spring. 

It  is  supposed  that  the  secrets  taught  to  the  initiated 
by  the  priests — the  expounders  of  the  Mysteries — were 
moral  meanings,  elucidated  from  the  myths  concerning 
Demeter  and  Persephone;  but  the  most  important  belief 
inculcated  was  the  doctrine  of  the  immortality  of  the 
soul.  That  the  lessons  taught  were  of  the  highest  moral 
character  is  universally  admitted.  "The  souls  of  those 
who  participated  in  them  were  filled  with  the  sweetest 
hopes  both  as  to  this  and  the  future  world ; "  and  it  was  a 
common  saying  among  the  Athenians:  "In  the  Mysteries 
no  one  is  sad." 

The  initiation  into  these  solemn  rites  (which  was  origin- 
ally the  exclusive  privilege  of  the  Athenians)  was  accom- 
panied Avith  awe-inspiring  ceremonies;  and  secrecy  was 
so  strictly  enjoined  that  its  violation  was  punished  by 
death.  At  the  conclusion  of  the  initiation  great  rejoicings 
took  place,  chariot-races,  wrestling  matches,  &c.,  were 
held,  and  solemn  sacrifices  offered. 

The  initiation  into  the  Lesser  Mysteries  served  as  a 
preparation  for  the  Greater. 

THESMOPHORIA. 

The  Thesmophoria  was  another  festival  held  in  honour 
of  Demeter,  in  her  character  as  presiding  over  marriage 
and  social  institutions  resulting  from  the  spread  of  agri- 
culture. 

This  festival  was  celebrated  exclusively  by  women,  f/ 

TVTrkXTVGT  A 


DIONYSIA. 


A  joyous  spring  festival  was  held  in  honour  of  Dionysus, 
in  the  month  of  March,  and  lasted  several  days. 


198 


MYTHS   OF   ANCIENT    GREECE   AND    ROME. 


This  festival,  which  was  called  the  Greater  Dionysia, 
was  celebrated  with  particular  splendour  at  Athens,  when 
strangers  nocked  from  all  parts  of  the  world  to  take  part 
in  the  ceremonies.  The  city  was  gaily  decorated,  the 
houses  were  garlanded  with  ivy- 
leaves,  crowds  perambulated  the 
streets,  everything  wore  its  holiday 
garb,  and  wine  was  freely  indulged 
in. 

In  the   processions   which   took 
place  during  these   festivities,  the 
statue  of  Dionysus  was  carried,  and 
men  and  women,  crowned  with  ivy 
and  bearing  the  thyrsus,  were  dressed 
in   every  description  of   grotesque 
costume,  and  played  on  drums,  pipes, 
flutes,  cymbals,  &c.  Some  represent- 
ing  Silenus  rode   on  asses,  others 
wearing  fawn-skins  appeared  as  Pan 
or  the  Satyrs,  and  the  whole  multi- 
tude sang  paeans  in   honour  of  the  wine-god.     Public 
shows,  games,  and  sports  took  place,  and  the  entire  city 
was  full  of  revelry. 

What  tent  additional  interest  to  these  festivals  was  the 
custom  of  introducing  new  comedies  and  tragedies  to  the 
public,  representations  of  which  were  given,  and  prizes 
awarded  to  those  which  elicited  the 
greatest  admiration. 

The  Lesser  Dionysia  were  vintage 
festivals,  celebrated  in  rural  districts 
in  the  month  of  November,  and  were 
characterized  by  drinking,  feasting, 
and  joviality  of  all  kinds. 

In  connection  with  some  of  the  fes- 
tivals in  honour  of  Dionysus  were 
certain  mystic  observances,  into  which 
only  women,  called  Menades  or  Bac- 
chantes, were  initiated.  Clad  in  fawn- 
skins,  they  assembled  by  night  on  the  mountain  sides, 


PANATHEN^A.  199 

some  carrying  blazing  torches,  others  thyrsi,  and  all 
animated  with  religious  enthusiasm  and  frenzy.  They 
shouted,  clapped  their  hands,  danced  wildly,  and  worked 
themselves  up  to  such  a  pitch  of  excitement  and  fury  that 
in  their  mad  frenzy  they  tore  in  pieces  the  animal  brought 
as  a  sacrifice  to  Dionysus. 

Under  the  name  of  Bacchanalia,  these  mystic  rites 
were  introduced  into  Rome,  where  men  also  were  allowed 
to  participate  in  them;  but  they  were  attended  with 
such  frightful  excesses  that  the  state  authorities  at  length 
interfered  and  prohibited  them. 

PANATHEN^GA. 

The  Panathensea  was  a  famous  festival  celebrated  in 
Athens  in  honour  of  Athene-Polias,  the  guardian  of  the 
state.  There  were  two  festivals  of  this  name,  the  Lesser 
and  the  Greater  Panathensea.  The  former  was  held  an- 
nually, and  the  latter,  which  lasted  several  days,  was 
celebrated  every  fourth  year. 

For  the  Greater  Panathensea  a  garment,  embroidered 
with  gold,  called  the  Peplus,  was  specially  woven  by 
Athenian  maidens,  on  which  was  represented  the  victory 
gained  by  Athene  over  the  Giants.  This  garment  was 
suspended  to  the  mast  of  a  ship  which  stood  outside  the 
city;  and  during  the  festival,  which  was  characterized  by 
a  grand  procession,  the  ship  (with  the  Peplus  on  its  mast) 
was  impelled  forward  by  means  of  invisible  machinery, 
and  formed  the  most  conspicuous  feature  of  the  pageant. 
The  whole  population,  bearing  olive  branches  in  their 
hands,  took  part  in  the  procession ;  and  amidst  music  and 
rejoicings  this  imposing  pageant  wended  its  way  to  the 
temple  of  Athene-Polias,  where  the  Peplus  was  deposited 
on  the  statue  of  the  goddess. 

At  this  festival,  Homer's  poems  were  declaimed  aloud, 
and  poets  also  introduced  their  own  works  to  the  public. 
Musical  contests,  foot  and  horse  races,  and  wrestling 
matches  were  held,  and  dances  were  performed  by  boys 
in  armour. 


200  MYTHS    OF   ANCIENT   GREECE   AND    ROME. 

Men  who  had  deserved  well  of  their  country  were  pre- 
sented at  the  festival  with  a  crown  of  gold,  and  the  name 
of  the  person  so  distinguished  was  announced  publicly  by 
a  herald. 

The  victors  in  the  races  and  athletic  games  received, 
as  a  prize,  a  vase  of  oil,  supposed  to  have  been  extracted 
from  the  fruit  of  the  sacred  olive-tree  of  Athene. 


DAPHNEPHORIA. 

The  Daphnephoria  was  celebrated  at  Thebes  in  hon- 
our of  Apollo  every  ninth  year. 

The  distinguishing  feature  of  this  festival  was  a  pro- 
cession to  the  temple  of  Apollo,  in  which  a  young  priest 
(the  Daphnephorus)  of  noble  descent,  splendidly  attired 
and  wearing  a  crown  of  gold,  was  preceded  by  a  youth, 
carrying  an  emblematical  representation  of  the  sun, 
moon,  stars,  and  days  of  the  year,  and  followed  by 
beautiful  maidens  bearing  laurel  branches,  and  singing 
hymns  in  honour  of  the  god. 


ROMAN    FESTIVALS. 

SATURNALIA. 

The  Saturnalia,  a  national  festival  held  in  December 
in  honour  of  Saturn,  was  celebrated  after  the  ingathering 
of  the  harvest,  and  lasted  several  days. 

It  was  a  time  of  universal  rejoicing,  cessation  from 
labour,  and  merry-making.  School  children  had  holi- 
days, friends  sent  presents  to  each  other,  the  law-courts 
were  closed,  and  no  business  was  transacted. 

Crowds  of  people  from  the  surrounding  country  flocked 
to  Rome  for  this  festival  attired  in  every  variety  of  mas- 
querade dress;  practical  jokes  were  given  and  received 
with  the  utmost  good  humour,  shouts  of  exultation  filled 


CEREALIA— VESTALIA.  201 

the  air,  all  classes  abandoned  themselves  to  enjoyment, 
and  unrestrained  hilarity  reigned  supreme.  Social  dis- 
tinctions were  for  a  time  suspended,  or  even  reversed; 
and  so  heartily  was  the  spirit  of  this  festival  entered 
into,  that  masters  waited  upon  their  slaves  at  ban- 
quets which  they  provided  for  them;  the  slaves  being 
dressed  upon  these  occasions  in  the  garments  of  their 
masters. 

There  appears  little  doubt  that  the  modern  Carnival  is 
a  survival  of  the  ancient  Saturnalia. 


CEREALIA. 

This  festival  was  celebrated  in  honour  of  Ceres.  It 
was  solemnized  exclusively  by  women,  Avho,  dressed  in 
white  garments,  wandered  about  with  torches  in  their 
hands,  to  represent  the  search  of  the  goddess  for  her 
daughter  Proserpine. 

During  this  festival,  games  were  celebrated  in  the 
Circus  Maximus,  to  which  none  were  admitted  unless 
clothed  in  white. 

VESTALIA.. 

The  Vestalia  was  a  festival  held  in  honour  of  Vesta  on 
the  9th  of  June,  and  was  celebrated  exclusively  by 
women,  who  walked  barefooted  in  procession  to  the 
temple  of  the  goddess. 

The  priestesses  of  Vesta,  called  Vestales  or  Vestal 
Virgins,  played  a  conspicuous  part  in  these  festivals. 
They  were  six  in  number,  and  were  chosen — between 
the  ages  of  six  and  ten — from  the  noblest  families  in 
Rome.  Their  term  of  office  was  thirty  years.  During 
the  first  ten  years,  they  were  initiated  in  their  religious 
duties,  during  the  second  ten  they  performed  them,  and 
during  the  third  they  instructed  novices.  Their  chief 
duty  was  to  watch  and  feed  the  ever-burning  flame  on 
the  altar  of  Vesta,  the  extinction  of  which  was  regarded 
as  a  national  calamity  of  ominous  import. 


202  MYTHS   OF  ANCIENT    GREECE  AND   ROME. 

Great  honours  and  privileges  were  accorded  to  them; 
the  best  seats  were  reserved  for  their  use  at  all  public 
spectacles,  and  even  the  consuls  and  praetors  made  way 
for  them  to  pass.  If  they  met  a  criminal  on  his  way  to 
execution  they  had  the  power  to  pardon  him,  provided 
it  could  be  proved  that  the  meeting  was  accidental. 

The  Vestales  were  vowed  to  chastity,  a  violation  of 
which  was  visited  by  the  frightful  punishment  of  being 
buried  alive. 


PART   II.— LEGENDS. 


CADMUS. 

The  following  is  the  legendary  account -of  the  found- 
ing of  Thebes: — 

After  the  abduction  of  his  daughter  Europa  by  Zeus, 
Agenor,  king  of  Phoenicia,  unable  to  reconcile  himself  to 
her  loss,  despatched  his  son  Cadmus  in  search  of  her, 
desiring  him  not  to  return  without  his  sister. 

For  many  years  Cadmus  pursued  his  search  through 
various  countries,  but  without  success.  Not  daring  to 
return  home  without  her,  he  consulted  the  oracle  of 
Apollo  at  Delphi;  and  the  reply  was  that  he  must  desist 
from  his  task,  and  take  upon  himself  a  new  duty,  i.e. 
that  of  founding  a  city,  the  site  of  which  would  be  in- 
dicated to  him  by  a  heifer  which  had  never  borne  the 
yoke,  and  which  would  lie  down  on  the  spot  whereon  the 
city  was  to  be  built. 

Scarcely  had  Cadmus  left  the  sacred  fane,  when  he  ob- 
served a  heifer  who  bore  no  marks  of  servitude  on  her 
neck,  walking  slowly  in  front  of  him.  He  followed  the 
animal  for  a  considerable  distance,  until  at  length,  on  the 
site  where  Thebes  afterwards  stood,  she  looked  towards 
heaven  and,  gently  lowing,  lay  down  in  the  long  grass. 
Grateful  for  this  mark  of  divine  favour,  Cadmus  resolved 
to  offer  up  the  animal  as  a  sacrifice,  and  accordingly  sent 
his  followers  to  fetch  water  for  the  libation  from  a  neigh- 
bouring spring.  This  spring,  which  was  sacred  to  Ares, 
was  situated  in  a  wood,  and  guarded  by  a  fierce  dragon, 
who,  at  the  approach  of  the  retainers  of  Cadmus,  sud- 
denly pounced  upon  them  and  killed  them. 

After  waiting  some  time  for  the  return  of  his  servants 


204  MYTHS   OF   ANCIENT    GREECE   AND    ROME. 

Cadmus  grew  impatient,  and  hastily  arming  himself  with 
his  lance  and  spear,  set  out  to  seek  them.  On  reaching 
the  spot,  the  mangled  remains  of  his  unfortunate  followers 
met  his  view,  and  near  them  he  beheld  the  frightful  mon- 
ster, dripping  with  the  blood  of  his  victims.  Seizing  a 
huge  rock,  the  hero  hurled  it  with  all  his  might  upon 
the  dragon;  but  protected  by  his  tough  black  skin  and 
steely  scales  as  by  a  coat  of  mail,  he  remained  unhurt. 
Cadmus  now  tried  his  lance,  and  with  more  success,  for 
it  pierced  the  side  of  the  beast,  who,  furious  with  pain, 
sprang  at  his  adversary,  when  Cadmus,  leaping  aside, 
succeeded  in  fixing  the  point  of  his  spear  within  his 
jaws,  which  final  stroke  put  an  end  to  the  encounter. 

While  Cadmus  stood  surveying  his  vanquished  foe 
Pallas- Athene  appeared  to  him,  and  commanded  him  to 
sow  the  teeth  of  the  dead  dragon  in  the  ground.  He 
obeyed;  and  out  of  the  furrows  there  arose  a  band  of 
armed  men,  who  at  once  commenced  to  fight  with  each 
other,  until  all  except  five  were  killed.  These  last  sur- 
viving warriors  made  peace  with  each  other,  and  it  was 
with  their  assistance  that  Cadmus  now  built  the  famous 
city  of  Thebes.  In  later  times  the  noblest  Theban 
families  proudly  claimed  their  descent  from  these  mighty 
earth-born  warriors. 

Ares  was  furious  with  rage  when  he  discovered  that 
Cadmus  had  slain  his  dragon,  and  would  have  killed  him 
had  not  Zeus  interfered,  and  induced  him  to  mitigate 
his  punishment  to  that  of  servitude  for  the  term  of 
eight  years.  At  the  end  of  that  time  the  god  of  war 
became  reconciled  to  Cadmus,  and,  in  token  of  his  for- 
giveness, bestowed  upon  him  the  hand  of  his  daughter 
Harmonia  in  marriage.  Their  nuptials  were  almost  as 
celebrated  as  those  of  Peleus  and  Thetis.  All  the  gods 
honoured  them  with  their  presence,  and  offered  rich 
gifts  and  congratulations.  Cadmus  himself  presented 
his  lovely  bride  with  a  splendid  necklace  fashioned  by 
Hephaestus,  which,  however,  after  the  death  of  Har- 
monia, always  proved  fatal  to  its  possessor. 

The  children  of  Cadmus  and  Harmonia  were  one  son, 


Polydorus,  and  four  daughters,  Autonoe,  Ino,  Semele, 
and  Agave. 

For  many  years  the  founder  of  Thebes  reigned  hap- 
pily, but  at  length  a  conspiracy  was  formed  against  him, 
and  he  was  deprived  of  his  throne  by  his  grandson 
Pentheus.  Accompanied  by  his  faithful  wife  Harmonia, 
he  retired  into  Illyria,  and  after  death  they  were  both 
changed  by  Zeus  into  serpents,  and  transferred  to  Ely- 


PERSEUS. 

Perseus,  one  of  the  most  renowned  of  the  legendary 
heroes  of  antiquity,  was  the  son  of  Zeus  and  Danae,  daughter 
of  Acrisius,  king  of  Argos. 

An  oracle  having  foretold  to  Acrisius  that  a  son  of 
Danae  would  be  the  cause  of  his  death,  he  imprisoned 
her  in  a  tower  of  brass  in  order  to  keep  her  secluded 
from  the  world.  Zeus,  however,  descended  through  the 
roof  of  the  tower  in  the  form  of  a  shower  of  gold,  and 
the  lovely  Danae  became  his  bride. 

For  four  years  Acrisius  remained  in  ignorance  of  this 
union,  but  one  evening  as  he  chanced  to  pass  by  the 
brazen  chamber,  he  heard  the  cry  of  a  young  child  pro- 
ceeding from  within,  which  led  to  the  discovery  of  his 
daughter's  marriage  with  Zeus.  Enraged  at  finding  all 
pis  precautions  unavailing,  Acrisius  commanded  the 
mother  and  cliild  to  be  placed  in  a  chest  and  thrown  into 
the  sea. 

But  it  was  not  the  will  of  Zeus  that  they  should 
perish.  He  directed  Poseidon  to  calm  the  troubled 
waters,  and  caused  the  chest  to  float  safely  to  the  island 
of  Seriphus.  Dictys,  brother  of  Polydectes,  king  of  the 
island,  was  fishing  on  the  sea-shore  when  he  saw  the 
chest  stranded  on  the  beach;  and  pitying  the  helpless 
condition  of  its  unhappy  occupants,  he  conducted  them 
to  the  palace  of  the  king,  where  they  were  treated  with 
the  greatest  kindness. 

Polydectes  eventually  became  united  to  Danae,  and 


206  MYTHS   OF   ANCIENT   GREECE   AND    ROME. 

bestowed  upon  Perseus  an  education  befitting  a  hero. 
When  he  saw  his  stepson  develop  into  a  noble  and 
manly  youth  he  endeavoured  to  instil  into  his  mind  a 
desire  to  signalize  himself  by  the  achievement  of  some 
great  and  heroic  deed,  and  after  mature  deliberation  it 
was  decided  that  the  slaying  of  the  Gorgon,  Medusa, 
would  bring  him  the  greatest  renown. 

For  the  successful  accomplishment  of  his  object  it 
was  necessary  for  him  to  be  provided  with  a  pair  of 
winged  sandals,  a  magic  wallet,  and  the  helmet  of  Aides, 
which  rendered  the  Avearer  invisible,  all  of  which  were  in 
the  keeping  of  the  Nymphs,  the  place  of  whose  abode  was 
known  only  to  the  Grseae.  Perseus  started  on  his  expedi- 
tion, and,  guided  by  Hermes  and  Pallas-Athene,  arrived, 
after  a  long  journey,  in  the  far-off  region,  on  the  borders 
of  Oceanus,  where  dwelt  the  Graese,  daughters  of  Phorcys 
and  Ceto.  He  at  once  applied  to  them  for  the  necessary 
information,  and  on  their  refusing  to  grant  it  he  deprived 
them  of  their  single  eye  and  tooth,  which  he  only  re- 
stored to  them  when  they  gave  him  full  directions  with 
regard  to  his  route.  He  then  proceeded  to  the  abode  of 
the  Nymphs,  from  whom  he  obtained  the  objects  indis- 
pensable for  his  purpose. 

Equipped  with  the  magic  helmet  and  wallet,  and  armed 
with  a  sickle,  the  gift  of  Hermes,  he  attached  to  his  feet 
the  winged  sandals,  and  flew  to  the  abode  of  the  Gorgons, 
whom  he  found  fast  asleep.  Now  as  Perseus  had  been 
warned  by  his  celestial  guides  that  whoever  looked  upon 
these  weird  sisters  would  be  transformed  into  stone,  he 
stood  with  averted  face  before  the  sleepers,  and  caught 
on  his  bright  metal  shield  their  triple  image.  Then, 
guided  by  Pallas-Athene,  he  cut  off  the  head  of  the 
Medusa,  which  he  placed  in  his  wallet.  No  sooner  had 
he  done  so  than  from  the  headless  trunk  there  sprang 
forth  the  winged  steed  Pegasus,  and  Chrysaor,  the  father 
of  the  winged  giant  Geryon.  He  now  hastened  to  elude 
the  pursuit  of  the  two  surviving  sisters,  who,  aroused 
from  their  slumbers,  eagerly  rushed  to  avenge  the  death 
of  their  sister. 


PERSEUS.  207 

His  invisible  helmet  and  winged  sandals  here  stood 
him  in  good  stead;  for  the  former  concealed  him  from 
the  view  of  the  Gorgons,  whilst  the  latter  bore  him 
swiftly  over  land  and  sea,  far  beyond  the  reach  of  pursuit. 
In  passing  over  the  burning  plains  of  Libya  the  drops  of 
blood  from  the  head  of  the  Medusa  oozed  through  the 
wallet,  and  falling  on  the  hot  sands  below  produced  a 
brood  of  many-coloured  snakes,  which  spread  all  over  the 
country. 

Perseus  continued  his  flight  until  he  reached  the  king- 
dom of  Atlas,  of  whom  he  begged  rest  and  shelter.  But 
as  this  king  possessed  a  valuable  orchard,  in  which  every 
tree  bore  golden  fruit,  he  was  fearful  lest  the  slayer  of 
the  Medusa  might  destroy  the  dragon  which  guarded  it, 
and  then  rob  him  of  his  treasures.  He  therefore  refused 
to  grant  the  hospitality  which  the  hero  demanded,  where- 
upon Perseus,  exasperated  at  the  churlish  repulse,  pro- 
duced from  his  wallet  the  head  of  the  Medusa,  and  hold- 
ing it  towards  the  king,  transformed  him  into  a  stony 
mountain.  Beard  and  hair  erected  themselves  into  forests; 
shoulders,  hands,  and  limbs  became  huge  rocks,  and  the 
head  grew  up  into  a  craggy  peak  which  reached  into  the 
clouds. 

Perseus  then  resumed  his  travels.  His  winged  sandals 
bore  him  over  deserts  and  mountains,  until  he  arrived  at 
./Ethiopia,  the  kingdom  of  King  Cepheus.  Here  he  found 
the  country  inundated  with  disastrous  floods,  towns  and 
villages  destroyed,  and  everywhere  signs  of  desolation 
and  ruin.  On  a  projecting  cliff  close  to  the  shore  he 
beheld  a  lovely  maiden  chained  to  a  rock.  This  was 
Andromeda,  the  king's  daughter.  Her  mother  Cassiopea, 
having  boasted  that  her  beauty  surpassed  that  of  the 
Nereides,  the  angry  sea-nymphs  appealed  to  Poseidon  to 
avenge  their  wrongs,  whereupon  the  sea-god  devastated 
the  country  with  a  terrible  inundation,  which  brought 
with  it  a  huge  monster  who  devoured  all  that  came  in 
"  "  3  way. 

In  their  distress  the  unfortunate  .^Ethiopians  applied 
to  the  oracle  of  Jupiter-Ammon,  in  the  Libyan  desert, 


208        MYTHS  OF  ANCIENT  GREECE  AND  ROJ*«. 

and  obtained  the  response,  that  only  by  the  sacrifice  of 
the  king's  daughter  to  the  monster  could  the  country 
and  people  be  saved. 

Cepheus,  who  was  tenderly  attached  to  his  child,  at 
first  refused  to  listen  to  this  dreadful  proposal;  but  over- 
come at  length  by  the  prayers  and  solicitations  of  his 
unhappy  subjects,  the  heart-broken  father  gave  up  his 
child  for  the  welfare  of  his  country.  Andromeda  was 
accordingly  chained  to  a  rock  on  the  sea-shore  to  serve 
as  a  prey  to  the  monster,  whilst  her  unhappy  parents 
bewailed  her  sad  fate  on  the  beach  below. 

On  being  informed  of  the  meaning  of  this  tragic  scene, 
Perseus  proposed  to  Cepheus  to  slay  the  dragon,  on  con- 
dition that  the  lovely  victim  should  become  his  bride. 
Overjoyed  at  the  prospect  of  Andromeda's  release,  the 
king  gladly  acceded  to  the  stipulation,  and  Perseus 
hastened  to  the  rock,  to  breathe  words  of  hope  and  com- 
fort to  the  trembling  maiden.  Then  assuming  once  more 
the  helmet  of  Aides,  he  mounted  into  the  air,  and  awaited 
the  approach  of  the  monster. 

Presently  the  sea  opened,  and  the  shark's  head  of  the 
gigantic  beast  of  the  deep  raised  itself  above  the  waves. 
Lashing  .his  tail  furiously  from  side  to  side,  he  leaped 
forward  to  seize  his  victim;  but  the  gallant  hero, watching 
his  opportunity,  suddenly  darted  down,  and  producing 
the  head  of  the  Medusa  from  his  wallet,  held  it  before 
the  eyes  of  the  dragon,  whose  hideous  body  became 
gradually  transformed  into  a  huge  black  rock,  which 
remained  for  ever  a  silent  witness  of  the  miraculous  de- 
liverance of  Andromeda.  Perseus  then  led  the  maiden 
to  her  now  happy  parents,  who,  anxious  to  evince  their 
gratitude  to  her  deliverer,  ordered  immediate  prepara- 
tions to  be  made  for  the  nuptial  feast.  But  the  young 
hero  was  not  to  bear  away  his  lovely  bride  uncontested; 
for  in  the  midst  of  the  banquet,  Phineus,  the  king's 
brother,  to  whom  Andromeda  had  previously  been  be- 
trothed, returned  to  claim  his  bride.  Followed  by  a 
band  of  armed  warriors  he  forced  his  way  into  the  hall, 
*nd  a  desperate  encounter  took  place  between  the  rivals, 


which  might  have  terminated  fatally  for  Perseus,  had  he 
not  suddenly  bethought  himself  of  the  Medusa's  head. 
Calling  to  his  friends  to  avert  their  faces,  he  drew  it 
from  his  wallet,  and  held  it  before  Phineus  and  his  for- 
midable body-guard,  whereupon  they  all  stiffened  into 
stone. 

Perseus  now  took  leave  of  the  ^Ethiopian  king,  and, 
accompanied  by  his  beautiful  bride,  returned  to  Seriphus, 
where  a  joyful  meeting  took  place  between  Danae  and 
her  son.  He  then  sent  a  messenger  to  his  grandfather, 
informing  him  that  he  intended  returning  to  Argos;  but 
Acrisius,  fearing  the  fulfilment  of  the  oracular  prediction, 
ned  for  protection  to  his  friend  Teutemias,  king  of  Larissa. 
Anxious  to  induce  the  aged  monarch  to  return  to  Argos, 
Perseus  followed  him  thither.  But  here  a  strange 
fatality  occurred.  Whilst  taking  part  in  some  funereal 
games,  celebrated  in  honour  of  the  king's  father,  Perseus, 
by  an  unfortunate  throw  of  the  discus,  accidentally  struck 
his  grandfather,  and  thereby  was  the  innocent  cause  of 
his  death. 

After  celebrating  the  funereal  rites  of  Acrisius  with 
due  solemnity,  Perseus  returned 
to  Argos;  but  feeling  loath  to 
occupy  the  throne  of  one  whose 
death  he  had  caused,  he  exchanged 
kingdoms  with  Megapenthes,  king 
of  Tiryns,  and  in  course  of  time 
founded  the  cities  of  Mycenae  and 
Midea. 

The  head  of  the  Medusa  he 
presented  to  his  divine  patroness, 
Pallas-Athene,  who  placed  it  in 
the  centre  of  her  shield. 

Many   great   heroes  were   de- 
scended  from  Perseus  and  An- 
dromeda, foremost  among  whom 
was  Heracles,  whose  mother,  Alc- 
mene,  was  their  granddaughter. 

Heroic  honours  were  paid  to  Perseus,  not  only  through- 

(73)  O 


210  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

out  Argos,  but  also  at  Athens  and  in  the  island  of 
Seriphus. 

ION. 

Ion  was  the  son  of  Creusa  (the  beauteous  daughter  of 
Erechtheus,  king  of  Athens)  and  the  sun-god  Phoebus- 
Apollo,  to  whom  she  was  united  without  the  knowledge 
of  her  father. 

Fearing  the  anger  of  Erechtheus,  Creusa  placed  her 
new-born  babe  in  a  little  wicker  basket,  and  hanging  some 
golden  charms  round  his  neck,  invoked  for  him  the  pro- 
tection of  the  gods,  and  concealed  him  in  a  lonely  cave. 
Apollo,  pitying  his  deserted  child,  sent  Hermes  to  con- 
vey him  to  Delphi,  where  he  deposited  his  charge  on  the 
steps  of  the  temple.  Next  morning  the  Delphic  priestess 
discovered  the  infant,  and  was  so  charmed  by  his  engag- 
ing appearance  that  she  adopted  him  as  her  own  son. 
The  young  child  was  carefully  tended  and  reared  by  his 
kind  foster-mother,  and  was  brought  up  in  the  service  of 
the  temple,  where  he  was  intrusted  with  some  of  the 
minor  duties  of  the  holy  edifice. 

And  now  to  return  to  Creusa.  During  a  war  with  the 
Euboeans,  in  which  the  latter  were  signally  defeated, 
Xuthus,  son  of  ^Eolus,  greatly  distinguished  himself  on 
the  side  of  the  Athenians,  and  as  a  reward  for  his  valu- 
able services,  the  hand  of  Creusa,  the  king's  daughter, 
was  bestowed  upon  him  in  marriage.  Their  union,  how- 
ever, was  not  blest  with  children,  and  as  this  was  a  source 
of  great  grief  to  both  of  them,  they  repaired  to  Delphi 
in  order  to  consult  the  oracle.  The  response  was,  that 
Xuthus  should  regard  the  first  person  who  met  him  on 
leaving  the  sanctuary  as  his  son.  Now  it  happened  that 
Ion,  the  young  guardian  of  the  temple,  was  the  first  to 
greet  his  view,  and  when  Xuthus  beheld  the  beautiful 
youth,  he  gladly  welcomed  him  as  his  son,  declaring  that 
the  gods  had  sent  him  to  be  a  blessing  and  comfort  to  his 
old  age.  Creusa,  however,  who  concluded  that  the  youth 
was  the  offspring  of  a  secret  marriage  on  the  part  of 
her  husband,  was  filled  with  suspicion  and  jealousy  j 


DAEDALUS   AND    ICARUS.  211 

when  an  old  servant,  observing  her  grief,  begged  her  to 
be  comforted,  assuring  her  that  the  cause  of  her  distress 
should  be  speedily  removed. 

When,  upon  the  occasion  of  the  public  adoption  of  his 
son,  Xuthus  gave  a  grand  banquet,  the  old  servant  of 
Creusa  contrived  to  mix  a  strong  poison  in  the  wine  of 
the  unsuspecting  Ion.  But  the  youth — according  to  the 
pious  custom  of  the  ancients,  of  offering  a  libation  to  the 
gods  before  partaking  of  any  repast — poured  upon  the 
ground  a  portion  of  the  wine  before  putting  it  to  his  lips, 
when  suddenly,  as  if  by  a  miracle,  a  dove  flew  into  the 
banquet-hall,  and  sipped  of  the  wine  of  the  libation; 
whereupon  the  poor  little  creature  began  to  quiver  in 
every  limb,  and  in  a  few  moments  expired. 

Ion's  suspicions  at  once  fell  upon  the  obsequious  servant 
of  Creusa,  who  with  such  officious  attention  had  filled 
his  cup.  He  violently  seized  the  old  man,  and  accused 
him  of  his  murderous  intentions.  Unprepared  for  this 
sudden  attack  he  admitted  his  guilt,  but  pointed  to  the 
wife  of  Xuthus  as  the  instigator  of  the  crime.  Ion  was 
about  to  avenge  himself  upon  Creusa,  when,  by  means  ot 
the  divine  intervention  of  Apollo,  his  foster-mother,  the 
Delphic  priestess  appeared  on  the  scene,  and  explained  the 
true  relationship  which  existed  between  Creusa  and  Ion. 
In  order  to  set  all  doubts  at  rest,  she  produced  the  charms 
which  she  had  found  round  the  neck  of  the  infant,  and  also 
the  wicker  basket  in  which  he  had  been  conveyed  to  Delphi. 

Mother  and  son  now  became  reconciled  to  each  other, 
and  Creusa  revealed  to  Ion  the  secret  of  his  divine  origin. 
The  priestess  of  Delphi  foretold  that  he  would  become 
the  father  of  a  great  nation,  called  after  him  the  lonians, 
and  also  that  Xuthus  and  Creu?a  would  have  a  son  called 
Dorus,  who  would  be  the  progenitor  of  the  Dorian  people, 
both  of  which  predictions  were  in  due  time  verified. 

D^IDALUS  and  ICARUS. 

Daedalus,  a  descendant  of  Erechtheus,  was  an  Athenian 
architect,  sculptor,  and  mechanician.  He  was  the  first 


212        MYTHS  OF  ANCIENT  GREECE  AND  ROME. 

to  introduce  the  art  of  sculpture  in  its  higher  develop- 
ment, for  before  his  time  statues  were  merely  rude 
representations,  having  the  limbs  altogether  undefined. 

But  great  as  was  his  genius,  still  greater  was  his 
vanity,  and  he  could  brook  no  rival  Now  his  nephew 
and  pupil,  Talus,  exhibited  great  talent,  having  invented 
both  the  saw  and  the  compass,  and  Daedalus,  fearing  lest 
he  might  overshadow  his  own  fame,  secretly  killed  him 
by  throwing  him  down  from  the  citadel  of  Pallas- Athene. 
The  murder  being  discovered,  Daedalus  was  summoned 
before  the  court  of  the  Areopagus  and  condemned  to 
death;  but  he  made  his  escape  to  the  island  of  Crete, 
where  he  was  received  by  king  Minos  in  a  manner 
worthy  of  his  great  reputation. 

Daedalus  constructed  for  the  king  the  world-renowned 
labyrinth,  which  was  an  immense  building,  full  of  intri- 
cate passages,  intersecting  each  other  in  such  a  manner, 
that  even  Daedalus  himself  is  said,  upon  one  occasion, 
to  have  nearly  lost  his  way  in  it;  and  "it  was  in  this 
building  the  king  placed  the  Minotaur,  a  monster  with 
the  head  and  shoulders  of  a  bull  and  the  body  of  a  man. 

In  the  course  of  time  the  great  artist  became  weary 
of  his  long  exile,  more  especially  as  the  king,  under 
the  guise  of  friendship,  kept  him  almost  a  prisoner.  He 
therefore  resolved  to  make  his  escape,  and  for  this  pur- 
pose ingeniously  contrived  wings  for  himself  and  his 
young  son  Icarus,  whom  he  diligently  trained  how  to  use 
them.  Having  awaited  a  favourable  opportunity,  father 
and  son  commenced  their  flight,  and  were  well  on  their 
way  when  Icarus,  pleased  with  the  novel  sensation,  for- 
got altogether  his  father's  oft-repeated  injunction  not  to 
approach  too  near  the  sun.  The  consequence  was  that 
the  wax,  by  means  of  which  his  wings  were  attached, 
melted,  and  he  fell  into  the  sea  and  was  drowned.  The 
body  of  the  unfortunate  Icarus  was  washed  up  by  the 
tide,  and  was  buried  by  the  bereaved  father  on  an  island 
which  he  called  after  his  son,  Icaria. 

After  this  sad  event,  Daedalus  winged  his  flight  to  the 
island  of  Sicily,  where  he  met  with  a  kind  welcome  from 


THE   ARGONAUTS.  213 

king  Cocalus,  for  whom  he  constructed  several  impor- 
tant public  works.  But  no  sooner  did  Minos  receive  the 
intelligence  that  his  great  architect  had  found  an  asylum 
with  Cocalus  than  he  sailed  over  to  Sicily  with  a  large 
army,  and  sent  messengers  to  the  Sicilian  king  demand- 
ing the  surrender  of  his  guest.  Cocalus  feigned  com- 
pliance and  invited  Minos  to  his  palace,  where  he  was 
treacherously  put  to  death  in  a  warm  bath.  The  body  of 
their  king  was  brought  to  Agrigent  by  the  Cretans, 
where  it  was  buried  with  great  pomp,  and  over  his  tomb 
a  temple  to  Aphrodite  was  erected. 

Daedalus  passed  the  remainder  of  his  life  tranquilly  in 
the  island  of  Sicily,  where  he  occupied  himself  in  the 
construction  of  various  beautiful  works  of  art. 


THE  ARGONAUTS. 

Aeson,  king  of  lolcus,  was  forced  to  fly  from  his 
dominions,  which  had  been  usurped  by  his  younger 
brother,  Pelias,  and  with  difficulty  succeeded  in  saving 
the  life  of  his  young  son,  Jason,  who  was  at  that  time 
only  ten  years  of  age.  He  intrusted  him  to  the  care  of 
the  Centaur  Chiron,  by  whom  he  was  carefully  trained 
in  company  with  other  noble  youths,  who,  like  himself, 
afterwards  signalized  themselves  by  their  bravery  and 
heroic  exploits.  For  ten  years  Jason  remained  in  the 
cave  of  the  Centaur,  by  whom  he  was  instructed  in  all 
useful  and  warlike  arts.  But  as  he  approached  manhood 
he  became  filled  with  an  unconquerable  desire  to  regain 
his  paternal  inheritance.  He  therefore  took  leave  of  his 
kind  friend  and  preceptor,  and  set  out  for  lolcus  to 
demand  from  his  uncle  Pelias  the  kingdom  which  he  had 
FO  unjustly  usurped. 

In  the  course  of  his  journey  he  came  to  a  broad  and 
foaming  river,  on  the  banks  of  which  he  perceived  an 
old  woman,  who  implored  him  to  help  her  across.  At 
first  he  hesitated,  knowing  that  even  alone  he  would 
find  some  difficulty  in  stemming  the  fierce  torrent;  but, 


214  MYTHS    OF   AXCIENT    GREECE   AND    ROME. 

pitying  her  forlorn  condition,  he  raised  her  in  his  arms, 
and  succeeded,  with  a  great  effort,  in  reaching  the  oppo- 
site shore.  But  as  soon  as  her  feet  had  touched  the 
earth  she  became  transformed  into  a  beautiful  woman, 
who,  looking  kindly  at  the  bewildered  youth,  informed 
him  that  she  was  the  goddess  Hera,  and  that  she  would 
henceforth  guide  and  protect  him  throughout  his  career. 
She  then  disappeared,  and,  full  of  hope  and  courage  at 
this  divine  manifestation,  Jason  pursued  his  journey. 
He  now  perceived  that  in  crossing  the  river  he  had  lost 
one  of  his  sandals,  but  as  it  could  not  be  recovered  he 
was  obliged  to  proceed  without  it. 

On  his  arrival  at  lolcus  he  found  his  uncle  in  the 
market-place,  offering  up  a  public  sacrifice  to  Poseidon. 
When  the  king  had  concluded  his  offering,  his  eye  fell 
upon  the  distinguished  stranger,  whose  manly  beauty 
and  heroic  bearing  had  already  attracted  the  attention  of 
his  people.  Observing  that  one  foot  was  unshod,  he 
was  reminded  of  an  oracular  prediction  which  foretold  to 
him  the  loss  of  his  kingdom  by  a  man  wearing  only  one 
sandal  He,  however,  disguised  his  fears,  conversed 
kindly  with  the  youth,  and  drew  from  him  his  name  and 
errand.  Then  pretending  to  be  highly  pleased  with  his 
nephew,  Pelias  entertained  him  sumptuously  for  five 
days,  during  which  time  all  was  festivity  and  rejoicing. 
On  the  sixth,  Jason  appeared  before  his  uncle,  and  with 
manly  firmness  demanded  from  him  the  throne  and 
kingdom  which  were  his  by  right.  Pelias,  dissembling 
his  true  feelings,  smilingly  consented  to  grant  his  re- 
quest, provided  that,  in  return,  Jason  would  undertake  an 
expedition  for  him,  which  his  advanced  age  prevented 
him  from  accomplishing  himself.  He  informed  his 
nephew  that  the  shade  of  Phryxus  had  appeared  to  him 
in  his  dreams,  and  entreated  him  to  bring  back  from 
Colchis  his  mortal  remains  and  the  Golden  Fleece ;  and 
added  that  if  Jason  succeeded  in  obtaining  for  him 
these  sacred  relics,  throne,  kingdom,  and  sceptre  should 
be  his. 


THE   ARGONAUTS.  215 

STORY   OF    THE    GOLDEN    FLEECE. 

Athamas,  king  of  Boeotia,  had  married  Nephele,  a 
cloud-nymph,  and  their  children  were  Helle  and  Phryxus. 
The  restless  and  wandering  nature  of  Nephele,  however, 
soon  wearied  her  husband,  who,  being  a  mortal,  had 
little  sympathy  with  his  ethereal  consort;  so  he  divorced 
her,  and  married  the  beautiful  but  wicked  Ino  (sister  of 
Semele),  who  hated  her  step-children,  and  even  planned 
their  destruction.  But  the  watchful  Nephele  contrived 
to  circumvent  her  cruel  designs,  and  succeeded  in  get- 
ting the  children  out  of  the  palace.  She  then  placed 
them  both  on  the  back  of  a  winged  ram,  with  a  fleece 
of  pure  gold,  which  had  been  given  to  her  by  Her- 
mes; and  on  this  wonderful  animal  brother  and  sister 
rode  through  the  air  over  land  and  sea;  but  on  the 
way  Helle,  becoming  seized  with  giddiness,  fell  into 
the  sea  (called  after  her  the  Hellespont)  and  was 
drowned. 

Phryxus  arrived  safely  at  Colchis,  where  he  was  hos- 
pitably received  by  king  Aetes,  who  gave  him  one  of 
his  daughters  in  marriage.  In  gratitude  to  Zeus  for  the 
protection  accorded  him  during  his  flight,  Phryxus  sacri- 
ficed to  him  the  golden  ram,  whilst  the  fleece  he  pre- 
sented to  Aetes,  who  nailed  it  up  in  the  Grove  of  Ares, 
and  dedicated  it  to  the  god  of  War.  An  oracle  having 
declared  that  the  life  of  Aetes  depended  on  the  safe- 
keeping of  the  fleece,  he  carefully  guarded  the  entrance 
to  the  grove  by  placing  before  it  an  immense  dragon, 
which  never  slept. 

Building  and  Launch  of  the  Argo.  —  We  will 
now  return  to  Jason,  who  eagerly  undertook  the  perilous 
expedition  proposed  to  him  by  his  uncle,  who,  well  aware 
of  the  dangers  attending  such  an  enterprise,  hoped  by 
this  means  to  rid  himself  for  ever  of  the  umvelcome 
intruder. 

Jason  accordingly  began  to  arrange  his  plans  without 
delay,  and  invited  the  young  heroes  whose  friendship  he 


216  MYTHS   OF   ANCIENT   GREECE   AND    ROME. 

had  formed  whilst  under  the  care  of  Chiron,  to  join  him 
in  the  perilous  expedition.  None  refused  the  invitation, 
all  feeling  honoured  at  being  allowed  the  privilege  of 
taking  part  in  so  noble  and  heroic  an  undertaking. 

Jason  now  applied  to  Argos,  one  of  the  cleverest  ship- 
builders of  his  time,  who,  under  the  guidance  of  Pallas- 
Athene,  built  for  him  a  splendid  fifty-oared  galley,  which 
was  called  the  Argo,  after  the  builder.  In  the  upper 
deck  of  the  vessel  the  goddess  had  imbedded  a  board 
from  the  speaking  oak  of  the  oracle  of  Zeus  at  Dodona, 
which  ever  retained  its  powers  of  prophecy.  The  exterior 
of  the  ship  was  ornamented  with  magnificent  carvings, 
and  the  whole  vessel  was  so  strongly  built  that  it  defied 
the  power  of  the  winds  and  waves,  and  was,  nevertheless, 
so  light  that  the  heroes,  when  necessary,  were  able  to 
carry  it  on  their  shoulders.  When  the  vessel  was  com- 
pleted, the  Argonauts  (so  called  after  their  ship)  as- 
sembled, and  their  places  were  distributed  by  lot. 

Jason  was  appointed  commander-in-chief  of  the  ex- 
pedition, Tiphys  acted  as  steersman,  Lynceus  as  pilot. 
In  the  bbw  of  the  vessel  sat  the  renowned  hero  Heracles; 
in  the  stern,  Peleus  (father  of  Achilles)  and  Telamon 
(the  father  of  Ajax  the  Great).  In  the  inner  space  were 
Castor  and  Pollux,  Neleus  (the  father  of  Nestor),  Ad- 
metus  (the  husband  of  Alcestes),  Meleager  (the  slayer  of 
the  Calydonian  boar),  Orpheus  (the  renowned  singer), 
Menoetius  (the  father  of  Patroclus),  Theseus  (afterwards 
king  of  Athens)  and  his  friend  Pirithous  (the  son  of 
Ixion),  Hylas  (the  adopted  son  of  Heracles),  Euphemus 
(the  son  of  Poseidon),  Oileus  (father  of  Ajax  the  Lesser), 
Zetes  and  Calais  (the  winged  sons  of  Boreas),  Idmon  the 
Seer  (the  son  of  Apollo),  Mopsus  (the  Thessalian  prophet), 
&c.  &c. 

Before  their  departure  Jason  offered  a  solemn  sacrifice 
to  Poseidon  and  all  the  other  sea-deities;  he  also  invoked 
the  protection  of  Zeus  and  the  Fates,  and  then,  Mopsus 
having  taken  the  auguries,  and  found  them  auspicious, 
the  heroes  stepped  on  board.  And  now  a  favourable 
breeze  having  sprung  up,  they  take  their  allotted  places, 


THE  ARGONAUTS.  217 

the  anchor  is  weighed,  and  the  ship  glides  like  a  bird  out 
of  ,the  harbour  into  the  waters  of  the  great  sea. 

7^> 

Arrival  at   Lemnos. — The  Argo,  with   her  brave 

crew  of  fifty  heroes,  was  soon  out  of  sight,  and  the  sea- 
breeze  only  wafted  to  the  shore  a  faint  echo  of  the  sweet 
strains  of  Orpheus. 

For  a  time  all  went  smoothly,  but  the  vessel  was  soon 
driven,  by  stress  of  weather,  to  take  refuge  in  a  harbour 
in  the  island  of  Lemnos.  This  island  was  inhabited  by 
women  only,  who,  the  year  before,  in  a  fit  of  mad 
jealousy,  had  killed  all  the  male  population  of  the  island, 
with  the  exception  of  the  father  of  their  queen,  Hypsi- 
pyle.  As  the  protection  of  their  island  now  devolved 
upon  themselves  they  were  always  on  the  look-out  for 
danger.  When,  therefore,  they  sighted  the  Argo  from 
afar  they  armed  themselves  and  rushed  to  the  shore, 
determined  to  repel  any  invasion  of  their  territory. 

On  arriving  in  port  the  Argonauts,  astonished  at  behold- 
ing an  armed  crowd  of  women,  despatched  a  herald  in  one 
of  their  boats,  bearing  the  staff  of  peace  and  friendship. 
Hypsipyle,  the  queen,  proposed  that  food  and  presents 
should  be  sent  to  the  strangers,  in  order  to  prevent  their 
landing;  but  her  old  nurse,  who  stood  beside  her,  sug- 
gested that  this  would  be  a  good  opportunity  to  provide 
themselves  with  noble  husbands,  who  would  act  as  their 
defenders,  and  thus  put  an  end  to  their  constant  fears. 
Hypsipyle  listened  attentively  to  the  advice  of  her  nurse, 
and  after  some  consultation,  decided  to  invite  the 
strangers  into  the  city.  Eobed  in  his  purple  mantle, 
the  gift  of  Pallas-Athene,  Jason,  accompanied  by  some 
of  his  companions,  stepped  on  shore,  where  he  was  met 
by  a  deputation  consisting  of  the  most  beautiful  of  the 
Lemnian  women,  and,  as  commander  of  the  expedition, 
was  invited  into  the  palace  of  the  queen. 

When  he  appeared  before  Hypsipyle,  she  was  so  struck 
with  his  godlike  and  heroic  presence  that  she  presented 
him  with  her  father's  sceptre,  and  invited  him  to  seat 
himself  on  the  throne  beside  her.  Jason  thereupon 


218  MYTHS    OF   ANCIENT   GREECE   AND    ROME. 

took  up  his  residence  in  the  royal  castle,  whilst  his 
companions  scattered  themselves  through  the  town, 
spending  their  time  in  feasting  and  pleasure.  Heracles, 
with  a  few  chosen  comrades,  alone  remained  on  board. 

From  day  to  day  their  departure  was  delayed,  and  the 
Argonauts,  in  their  new  life  of  dissipation,  had  almost 
forgotten  the  object  of  the  expedition,  when  Heracles 
suddenly  appeared  amongst  them,  and  at  last  ^called 
them  to  a  sense  of  their  duty. 

Giants  and  Doliones. — The  Argonauts  now  pursued 
their  voyage,  till  contrary  winds  drove  them  towards  an 
island,  inhabited  by  the  Doliones,  whose  king  Cyzicus 
received  them  with  great  kindness  and  hospitality.  The 
Doliones  were  descendants  of  Poseidon,  who  protected 
them  against  the  frequent  attacks  of  their  fierce  and 
formidable  neighbours,  the  earth-born  Giants — monsters 
with  six  arms. 

Whilst  his  companions  were  attending  a  banquet 
given  by  king  Cyzicus,  Heracles,  who,  as  usual,  had 
remained  behind  to  guard  the  ship,  observed  that  these 
Giants  were  busy  blocking  up  the  harbour  with  huge  rocks. 
He  at  once  realized  the  danger,  and,  attacking  them 
with  his  arrows,  succeeded  in  considerably  thinning  their 
numbers;  then,  assisted  by  the  heroes,  who  at  length 
came  to  his  aid,  he  effectually  destroyed  the  remainder. 

The  Argo  now  steered  out  of  the  harbour  and  set  sail; 
but  in  consequence  of  a  severe  storm  which  arose  at  night, 
was  driven  back  once  more  to  the  shores  of  the  kindly 
Doliones.  Unfortunately,  however,  owing  to  the  dark- 
ness of  the  night,  the  inhabitants  failed  to  recognize 
their  former  guests,  and,  mistaking  them  for  enemies, 
commenced  to  attack  them.  Those  who  had  so  recently 
parted  as  friends  were  now  engaged  in  mortal  combat, 
and  in  the  battle  which  ensued,  Jason  himself  pierced 
to  the  heart  his  friend  king  Cyzicus;  whereupon  the 
Doliones,  being  deprived  of  their  leader,  fled  to  their 
city  and  closed  the  gates.  When  morning  dawned,  and 
both  sides  perceived  their  error,  they  were  filled  with 


THE   ARGONAUTS.  219 

the  deepest  sorrow  and  remorse;  and  for  three  days  the 
heroes  remained  with  the  Doliones,  celebrating  the 
funereal  rites  of  the  slain,  with  every  demonstration  of 
mourning  and  solemnity. 

Heracles  left  behind. — The  Argonauts  once  more 
set  sail,  and  after  a  stormy  voyage  arrived  at  Mysia, 
where  they  were  hospitably  received  by  the  inhabitants, 
who  spread  before  them  plentiful  banquets  and  sump- 
tuously regaled  them. 

While  his  friends  were  feasting,  Heracles,  who  had 
declined  to  join  them,  went  into  the  forest  to  seek  a  fir- 
tree  which  he  required  for  an  oar,  and  was  missed  by  his 
adopted  son  Hylas,  who  set  out  to  seek  him.  When  the 
youth  arrived  at  a  spring,  in  the  most  secluded  part  of 
the  forest,  the  nymph  of  the  fountain  was  so  struck 
by  his  beauty  that  she  drew  him  down  beneath  the 
waters,  and  he  was  seen  no  more.  Polyphemus,  one  of 
the  heroes,  who  happened  to  be  also  in  the  forest,  heard 
his  cry  for  help,  and  on  meeting  Heracles  informed  him 
of  the  circumstance.  They  at  once  set  out  in  search  of 
the  missing  youth,  no  traces  of  whom  were  to  be  found, 
and  whilst  they  were  engaged  looking  for  him,  the  Argo 
set  sail  and  left  them  behind. 

The  ship  had  proceeded  some  distance  before  the 
absence  of  Heracles  was  observed.  Some  of  the  heroes 
were  in  favour  of  returning  for  him,  others  wished  to 
proceed  on  their  journey,  when,  in  the  midst  of  the  dis- 
pute, the  sea-god  Glaucus  arose  from  the  waves,  and 
informed  them  that  it  was  the  will  of  Zeus  that  Hera- 
cles, having  another  mission  to  perform,  should  remain 
behind.  The  Argonauts  continued  their  voyage  without 
their  companions;  Heracles  returned  to  Argos,  whilst 
Polyphemus  remained  with  the  Mysians,  where  he 
founded  a  city  and  became  its  king. 

Contest  with  Amyous. — Next  morning  the  Argo 
touched  at  the  country  of  the  Bebrycians,  whose  king 
Amycus  was  a  famous  pugilist,  and  permitted  no 
strangers  to  leave  his  shores  without  matching  their 


220  MYTHS   OF   ANCIENT   GREECE  AND   ROME. 

strength  with  his.  "When  the  heroes,  therefore,  de- 
manded permission  to  land,  they  were  informed  that 
they  could  only  do  so  provided  that  one  of  their  number 
should  engage  in  a  boxing-match  with  the  king.  Pollux, 
who  was  the  best  pugilist  in  Greece,  was  selected  as  their 
champion,  and  a  contest  took  place,  which,  after  a  tre- 
mendous struggle,  proved  fatal  to  Amycus,  who  had 
hitherto  been  victorious  in  all  similar  encounters. 

Phineus  and  the  Harpies. — They  now  proceeded 
towards  Bithynia,  where  reigned  the  blind  old  prophet- 
king  Phineus,  son  of  Agenor.  Phineus  had  been  pun- 
ished by  the  gods  with  premature  old  age  and  blindness 
for  having  abused  the  gift  of  prophecy.  He  was  also 
tormented  by  the  Harpies,  who  swooped  down  upon  his 
food,  which  they  either  devoured  or  so  defiled  as  to 
render  it  unfit  to  be  eaten.  This  poor  old  man,  trem- 
bling with  the  weakness  of  age,  and  faint  with  hunger, 
appeared  before  the  Argonauts,  and  implored  their  as- 
sistance againsb  his  fiendish  tormentors,  whereupon  Zetes 
and  Calais,  the  winged  sons  of  Boreas,  recognizing  in 
him  the  husband  of  their  sister  Cleopatra,  affectionately 
embraced  him,  and  promised  to  rescue  him  from  his 
painful  position. 

The  heroes  prepared  a  banquet  on  the  sea-shore,  to 
which  they  invited  Phineus;  but  no  sooner  had  he  taken 
his  place,  than  the  Harpies  appeared  and  devoured  all 
the  viands.  Zetes  and  Calais  now  rose  up  into  the  air, 
drove  the  Harpies  away,  and  were  pursuing  them  with 
drawn  swords,  when  Iris,  the  swift-footed  messenger  of 
the  gods,  appeared,  and  desired  them  to  desist  from  their 
work  of  vengeance,  promising  that  Phineus  should  be  no 
longer  molested. 

Freed  at  length  from  his  tormentors  the  old  man  sat 
down  and  enjoyed  a  plentiful  repast  with  his  kind 
friends  the  Argonauts,  who  now  informed  him  of  the 
object  of  their  voyage.  In  gratitude  for  his  deliverance 
Phineus  gave  them  much  useful  information  concerning 
their  journey,  and  not  only  warned  them  of  the  manifold 


THE   ARGONAUTS.  221 

dangers  awaiting  them,  but  also  instructed  them  how 
they  might  be  overcome. 

Passage  of  the  Symplegades. — After  a  fortnight's 
sojourn  in  Bithynia  the  Argonauts  once  more  set  sail, 
but  had  not  proceeded  far  on  their  course,  when  they 
heard  a  fearful  and  tremendous  crash.  This  was 
caused  by  the  meeting  of  two  great  rocky  islands,  called 
the  Symplegades,  which  floated  about  in  the  sea,  and 
constantly  met  and  separated. 

Before  leaving  Bithynia,  the  blind  old  seer,  Phineus, 
had  informed  them  that  they  would  be  compelled  to 
pass  between  these  terrible  rocks,  and  he  instructed 
them  how  to  do  so  with  safety.  As  they  now  ap- 
proached the  scene  of  danger  they  remembered  his  ad- 
vice, and  acted  upon  it.  Typhus,  the  steersman,  stood 
at  the  helm,  whilst  Euphemus  held  in  his  hand  a  dove 
ready  to  be  let  loose;  for  Phineus  had  told  them  that  if 
the  dove  ventured  to  fly  through,  they  might  safely  fol- 
low. Euphemus  now  despatched  the  bird,  which  passed 
swiftly  through  the  islands,  yet  not  without  losing  some 
of  the  feathers  of  her  tail,  so  speedily  did  they  reunite. 
Seizing  the  moment  when  the  rocks  once  more  separated, 
the  Argonauts  worked  at  their  oars  with  all  their  might, 
and  achieved  the  perilous  passage  in  safety. 

After  the  miraculous  passage  of  the  Argo,  the  Symple- 
gades became  permanently  united,  and  attached  to  the 
bottom  of  the  sea. 

The  Stymphalides. — The  Argo  pursued  her  course 
along  the  southern  coast  of  the  Pontus,  and  arrived  at 
the  island  of  Aretias,  which  was  inhabited  by  birds,  who, 
as  they  flew  through  the  air,  discharged  from  their  wings 
feathers  sharp  as  arrows. 

As  the  ship  was  gliding  along,  Oileus  was  wounded  by 
one  of  these  birds,  whereupon  the  Argonauts  held  a 
council,  and  by  the  advice  of  Amphidamas,  an  experienced 
hero,  all  put  on  their  helmets,  and  held  up  their  glittering 
shields,  uttering,  at  the  same  time,  such  fearful  cries  that 


222  MYTHS   OF  ANCIENT   GREECE   AND   ROME. 

the  birds  flew  away  in  terror,  and  the  Argonauts  were 
enabled  to  land  with  safety  on  the  island. 

Here  they  found  four  shipwrecked  youths,  who  proved 
to  be  the  sons  of  Phryxus,  and  were  greeted  by  Jason  as 
his  cousins.  On  ascertaining  the  object  of  the  expedition 
they  volunteered  to  accompany  the  Argo,  and  to  show 
the  heroes  the  way  to  Colchis.  They  also  informed  them 
that  the  Golden  Fleece  was  guarded  by  a  fearful  dragon, 
that  king  Ae'tes  was  extremely  cruel,  and,  as  the  son  of 
Apollo,  was  possessed  of  superhuman  strength. 

Arrival  at  Colchis. — Taking  with  them  the  four 
new-comers  they  journeyed  on,  and  soon  came  in  sight 
of  the  snow-capped  peaks  of  the  Caucasus,  when,  towards 
evening,  the  loud  flapping  of  wings  was  heard  overhead. 
It  was  the  giant  eagle  of  Prometheus  on  his  way  to  tor- 
ture the  noble  and  long-suffering  Titan,  whose  fearful 
groans  soon  afterwards  fell  upon  their  ears.  That  night 
they  reached  their  journey's  end,  and  anchored  in  the 
smooth  waters  of  the  river  Phases.  On  the  left  bank  of 
this  river  they  beheld  Ceuta,  the  capital  of  Colchis;  and 
on  their  right  a  wide  field,  and  the  sacred  grove  of  Ares, 
where  the  Golden  Fleece,  suspended  from  a  magnificent 
oak-tree,  was  glittering  in  the  sun.  Jason  now  filled  a 
golden  cup  with  wine,  and  offered  a  libation  *o  mother- 
earth,  the  gods  of  the  country,  and  the  shades  of  those  of 
the  heroes  who  had  died  on  the  voyage. 

Next  morning  a  council  was  held,  in  which  it  was 
decided,  that  before  resorting  to  forcible  measures  kind 
and  conciliatory  overtures  should  first  be  made  to  king 
Ae'fces  in  order  to  induce  him  to  resign  the  Golden  Fleece. 
It  was  arranged  that  Jason,  with  a  few  chosen  companions, 
should  proceed  to  the  royal  castle,  leaving  the  remainder 
of  the  crew  to  guard  the  Argo.  Accompanied,  therefore, 
by  Telamon  and  Augeas,  and  the  four  sons  of  Phryxus, 
he  set  out  for  the  palace. 

When  they  arrived  in  sight  of  the  castle  they  were 
struck  by  the  vastness  and.  massiveness  of  the  building, 
at  the  entrance  to  which  sparkling  fountains  played  in 


THE  ARGONAUTS.  223 

the  midst  of  luxuriant  and  park-like  gardens.  Here  the 
king's  daughters,  Chalciope  and  Medea,  who  were  walk- 
ing in  the  grounds  of  the  palace,  met  them.  The  former, 
to  her  great  joy,  recognized  in  the  youths  who  accompa- 
nied the  hero  her  own  long-lost  sons,  whom  she  had 
mourned  as  dead,  whilst  the  young  and  lovely  Medea 
was  struck  with  the  noble  and  manly  form  of  Jason. 

The  news  of  the  return  of  the  sons  of  Phryxus  soon 
spread  through  the  palace,  and  brought  Ae'tes  himself  to 
the  scene,  whereupon  the  strangers  were  presented  to 
him,  and  were  invited  to  a  banquet  which  the  king 
ordered  to  be  prepared  in  their  honour.  All  the  most 
beautiful  ladies  of  the  court  were  present  at  this  enter- 
tainment; but  in  the  eyes  of  Jason  none  could  compare 
with  the  king's  daughter,  the  young  and  lovely  Medea. 

When  the  banquet  was  ended,  Jason  related  to  the 
king  his  various  adventures,  and  also  the  object  of  his 
expedition,  with  the  circumstances  which  had  led  to  his 
undertaking  it.  Ae'tes  listened,  in  silent  indignation,  to 
this  recital,  and  then  burst  out  into  a  torrent  of  invectives 
against  the  Argonauts  and  his  grand-children,  declaring 
that  the  Fleece  was  his  rightful  property,  and  that  on  no 
consideration  would  he  consent  to  relinquish  it.  Jason, 
however,  with  mild  and  persuasive  words,  contrived  so 
far  to  conciliate  him,  that  he  was  induced  to  promise  that 
if  the  heroes  could  succeed  in  demonstrating  their  divine 
origin  by  the  performance  of  some  task  requiring  super- 
human power,  the  Fleece  should  be  theirs. 

The  task  proposed  by  Ae'tes  to  Jason  was  that  he 
should  yoke  the  two  brazen-footed,  fire-breathing  oxen  of 
the  king  (which  had  been  made  for  him  by  Hephaestus) 
to  his  ponderous  iron  plough.  Having  done  this  he  must 
till  with  them  the  stony  field  of  Ares,  and  then  sow  in 
the  furrows  the  poisonous  teeth  of  a  dragon,  from  which 
armed  men  would  arise.  These  he  must  destroy  to  a 
man,  or  he  himself  would  perish  at  their  hands. 

When  Jason  heard  what  was  expected  of  him,  his  heart 
for  a  moment  sank  within  him ;  but  he  determined,  never- 
theless, not  to  flinch  from  his  task,  but  to  trust  to  the 


224  MYTHS   OF  ANCIENT   GREECE   AKD   ROME. 

assistance  of  the  gods,  and  to  his  own  courage  and 
energy. 

Jason  ploughs  the  Field  of  Ares. — Accompanied 
by  his  two  friends,  Telamon  and  Augeas,  and  also  by 
Argus,  the  son  of  Chalciope,  Jason  returned  to  the  vessel 
for  the  purpose  of  holding  a  consultation  as  to  the  best 
means  of  accomplishing  these  perilous  feats. 

Argus  explained  to  Jason  all  the  difficulties  of  the 
superhuman  task  which  lay  before  him,  and  pronounced 
it  as  his  opinion  that  the  only  means  by  which  success 
was  possible  was  to  enlist  the  assistance  of  the  Princess 
Medea,  who  was  a  priestess  of  Hecate,  and  a  great  en- 
chantress. His  suggestion  meeting  with  approval,  he 
returned  to  the  palace,  and  by  the  aid  of  his  mother  an 
interview  was  arranged  between  Jason  and  Medea,  which 
took  place,  at  an  early  hour  next  morning,  in  the  temple 
of  Hecate. 

A  confession  of  mutual  attachment  took  place,  and 
Medea,  trembling  for  her  lover's  safety,  presented  him 
with  a  magic  salve,  which  possessed  the  property  of  ren- 
dering any  person  anointed  with  it  invulnerable  for  the 
space  of  one  day  against  fire  and  steel,  and  invincible 
against  any  adversary  however  powerful  With  this 
salve  she  instructed  him  to  anoint  his  spear  and  shield  on 
the  day  of  his  great  undertaking.  She  further  added 
that  when,  after  having  ploughed  the  field  and  sown  the 
teeth,  armed  men  should  arise  from  the  furrows,  he  must 
on  no  account  lose  heart,  but  remember  to  throw  among 
them  a  huge  rock,  over  the  possession  of  which  they 
would  fight  among  themselves,  and  their  attention  being 
thus  diverted  he  would  find  it  an  easy  task  to  destroy 
them.  Overwhelmed  with  gratitude,  Jason  thanked  her, 
in  the  most  earnest  manner,  for  her  wise  counsel  and 
timely  aid ;  at  the  same  time  he  offered  her  his  hand,  and 
promised  her  he  would  not  return  to  Greece  without 
taking  her  with  him  as  his  wife. 

Next  morning  Ae'tes,  in  all  the  pomp  of  state,  sur- 
rounded by  his  family  and  the  members  of  his  court, 


THE  ARGONAUTS.  225 

repaired  to  a  spot  whence  a  full  view  of  the  approaching 
spectacle  could  be  obtained.  Soon  Jason  appeared  in  the 
field  of  Ares,  looking  as  noble  and  majestic  as  the  god  of 
war  himself.  In  a  distant  part  of  the  field  the  brazen 
yokes  and  the  massive  plough  met  his  view,  but  as  yet 
the  dread  animals  themselves  were  nowhere  to  be  seen. 
He  was  about  to  go  in  quest  of  them,  when  they  suddenly 
rushed  out  from  a  subterranean  cave,  breathing  fiames  of 
fire,  and  enveloped  in  a  thick  smoke. 

The  friends  of  Jason  trembled;  but  the  undaunted 
hero,  relying  on  the  magic  powers  with  which  he  was 
imbued  by  Medea,  seized  the  oxen,  one  after  the  other,  by 
the  horns,  and  forced  them  to  the  yoke.  Near  the  plough 
was  a  helmet  full  of  dragon's  teeth,  which  he  sowed  as  he 
ploughed  the  field,  whilst  with  sharp  pricks  from  his  lance 
he  compelled  the  monstrous  creatures  to  draw  the  plough 
over  the  stony  ground,  which  was  thus  speedily  tilled. 

While  Jason  was  engaged  sowing  the  dragon's  teeth  in 
the  deep  furrows  of  the  field,  he  kept  a  cautious  look-out 
lest  the  germinating  giant  brood  might  grow  too  quickly 
for  him,  and  as  soon  as  the  four  acres  of  land  had  been 
tilled  he  unyoked  the  oxen,  and  succeeded  in  frightening 
them  so  effectually  with  his  weapons,  that  they  rushed 
back  in  terror  to  their  subterranean  stables.  Meanwhile 
armed  men  had  sprung  up  out  of  the  furrows,  and  .the 
whole  field  now  bristled  with  lances;  but  Jason,  remem- 
bering the  instructions  of  Medea,  seized  an  immense  rock 
and  hurled  it  into  the  midst  of  these  earth-born  warriors, 
who  immediately  began  to  attack  each  other.  Jason  then 
rushed  furiously  upon  them,  and  after  a  terrible  struggle 
not  one  of  the  giants  remained  alive. 

Furious  at  seeing  his  murderous  schemes  thus  defeated, 
Aetes  not  only  perfidiously  refused  to  give  Jason  the 
Fleece  which  he  had  so  bravely  earned,  but,  in  his  anger, 
determined  to  destroy  all  the  Argonauts,  and  to  burn 
their  vessel 

Jason  secures  the  Golden  Fleece.  —  Becoming 
aware  of  the  treacherous  designs  of  her  father,  Medea  at 

(78)  P 


226  MYTHS   OF  ANCIEXT   GREECE   AND   ROME. 

once  took  measures  to  baffle  them.  In  the  darkness  of 
night  she  went  on  board  the  Argo,  and  warned  the  heroes 
of  their  approaching  danger.  She  then  advised  Jason  to 
accompany  her  without  loss  of  time  to  the  sacred  grove, 
in  order  to  possess  himself  of  the  long-coveted  treasura 
They  set  out  together,  and  Medea,  followed  by  Jason, 
led  the  way,  and  advanced  boldly  into  the  grove.  The 
tall  oak-tree  was  soon  discovered,  from  the  topmost 
boughs  of  which  hung  the  beautiful  Golden  Fleece.  At 
the  foot  of  this  tree,  keeping  his  ever-wakeful  watch,  lay 
the  dreadful,  sleepless  dragon,  who  at  sight  of  them 
bounded  forward,  opening  his  huge  jaws. 

Medea  now  called  into  play  her  magic  powers,  and 
quietly  approaching  the  monster,  threw  over  him  a  few 
drops  of  a  potion,  which  soon  took  effect,  and  sent  him 
into  a  deep  sleep;  whereupon  Jason,  seizing  the  oppor- 
tunity, climbed  the  tree  and  secured  the  Fleece.  -Their 
perilous  task  being  now  accomplished,  Jason  and  Medea 
quitted  the  grove,  and  hastened  on  board  the  Argo, 
which  immediately  put  to  sea. 

Murder  of  Absyrtus. — Meanwhile  Aetes,  having 
discovered  the  loss  of  his  daughter  and  the  Golden  Fleece, 
despatched  a  large  fleet,  under  the  command  of  his  son 
Absyrtus,  in  pursuit  of  the  fugitives.  After  some  days' 
sail  they  arrived  at  an  island  at  the  mouth  of  the  river 
Ister,  where  they  found  the  Argo  at  anchor,  and  surrounded 
her  with  their  numerous  ships.  They  then  despatched  a 
herald  on  board  of  her,  demanding  the  surrender  of 
Medea  and  the  Fleece. 

Medea  now  consulted  Jason,  and,  with  his  consent, 
carried  out  the  following  stratagem.  She  sent  a  message 
to  her  brother  Absyrtus,  to  the  effect  that  she  had  been 
carried  off  against  her  will,  and  promised  that  if  he  would 
meet  her,  in  the  darkness  of  night,  in  the  temple  of 
Artemis,  she  would  assist  him  in  regaining  possession  of 
the  Golden  Fleece.  Relying  on  the  good  faith  of  his 
sister,  Absyrtus  fell  into  the  snare,  and  duly  appeared  at 
the  appointed  try  sting-place;  and  whilst  Medea  kept  her 


THE  ARGONAUTS.  227 

brother  engaged  in  conversation,  Jason  rushed  forward 
and  slew  him.  Then,  according  to  a  preconcerted  signal, 
he  held  aloft  a  lighted  torch,  whereupon  the  Argonauts 
attacked  the  Colchians,  put  them  to  flight,  and  entirely 
defeated  them. 

The  Argonauts  now  returned  to  their  ship,  when  the 
prophetic  board  from  the  Dodonean  oak  thus  addressed 
them:  "The  cruel  murder  of  Absyrtus  was  witnessed  by 
the  Erinyes,  and  you  will  not  escape  the  wrath  of  Zeus 
until  the  goddess  Circe  has  purified  you  from  your  crime. 
Let  Castor  and  Pollux  pray  to  the  gods  that  you  may  be 
enabled  to  find  the  abode  of  the  sorceress."  In  obedience 
to  the  voice,  the  twin-brothers  invoked  divine  assistance, 
and  the  heroes  set  out  in  search  of  the  isle  of  Circe. 

They  arrive  at  the  Island  of  Circe. — The  good 
ship  Argo  sped  on  her  way,  and,  after  passing  safely 
through  the  foaming  waters  of  the  river  Eridanus,  at 
length  arrived  in  the  harbour  of  the  island  of  Circe,  where 
she  cast  anchor. 

Commanding  his  companions  to  remain  on  board,  Jason 
landed  with  Medea,  and  conducted  her  to  the  palace  of  the 
sorceress.  The  goddess  of  charms  and  magic  arts  received 
them  kindly,  and  invited  them  to  be  seated;  but  instead 
of  doing  so  they  assumed  a  supplicating  attitude,  and 
humbly  besought  her  protection.  They  then  informed 
her  of  the  dreadful  crime  which  they  had  committed,  and 
implored  her  to  purify  them  from  it.  This  Circe  promised 
to  do.  She  forthwith  commanded  her  attendant  Naiads 
to  kindle  the  fire  on  the  altar,  and  to  prepare  everything 
necessary  for  the  performance  of  the  mystic  rites,  after 
which  a  dog  was  sacrificed,  and  the  sacred  cakes  were 
burned.  Having  thus  duly  purified  the  criminals,  she 
severely  reprimanded  them  for  the  horrible  murder  of 
which  they  had  been  guilty;  whereupon  Medea,  with 
veiled  head,  and  weeping  bitterly,  was  reconducted  by 
J,a£on  to  the  Ar^o. 


Further  Adventures  of  the  Argonauts. — Having 
left  the  island  of  Circe   they  were  wafted  by  gentle 


228  MYTH*    t»P   ANCIENT   GREECE   AND    ROME. 

zephyrs  towards  the  abode  of  the  Sirens,  whose  enticing 
strains  soon  fell  upon  their  ears.  The  Argonauts,  pow- 
erfully affected  by  the  melody,  were  making  ready  to 
land,  when  Orpheus  perceived  the  danger,  and,  to  the 
accompaniment  of  his  magic  lyre,  commenced  one  of  his 
enchanting  songs,  which  so  completely  absorbed  his 
listeners  that  they  passed  the  island  in  safety;  but  not 
before  Bates,  one  of  their  number,  lured  by  the  seductive 
music  of  the  Sirens,  had  sprung  from  the  vessel  into  the 
waves  below.  Aphrodite,  however,  in  pity  for  his  youth, 
landed  him  gently  on  the  island  of  Libibaou  before  the 
Sirens  could  reach  him,  and  there  he  remained  for  many 
years. 

And  now  the  Argonauts  approached  new  dangers,  for 
on  one  side  of  them  seethed  and  foamed  the  whirlpool  of 
Charybdis,  whilst  oji  the  other  toAvered  the  mighty  rock 
whence  the  monster  Scylla  swooped  down  upon  unfor- 
tunate mariners;  but  here  the  goddess  Hera  came  to 
their  assistance,  and  sent  to  them  the  sea-nymph  Thetis, 
who  guided  them  safely  through  these  dangerous  straits. 

The  Argo  next  arrived  at  the  island  of  the  Phaeaces, 
where  they  were  hospitably  entertained  by  King  Alci- 
nous  and  his  queen  Arete.  But  the  banquet  prepared 
for  them  by  their  kind  host  was  unexpectedly  inter- 
rupted by  the  appearance  of  a  large  army  of  Col- 
chians,  sent  by  Ae'tes  to  demand  the  restoration  of  his 
daughter. 

Aledea  threw  herself  at  the  feet  of  the  queen,  and  im- 
plored her  to  save  her  from  the  anger  of  her  father,  and 
Arete,  in  her  kindness  of  heart,  promised  her  her  protec- 
tion. Next  morning,  in  an  assembly  of  the  people  at 
which  the  Colchians  were  invited  to  be  present,  the  latter 
were  informed  that  as  Medea  was  the  lawful  wife  of 
Jason  they  could  not  consent  to  deliver  her  up;  where- 
upon the  Colchians,  seeing  that  the  resolution  of  the  king 
was  not  to  be  shaken,  and  fearing  to  face  the  anger  of 
Ae'tes  should  they  return  to  Colchis  without  her,  sought 
permission  of  Alcinous  to  settle  in  his  kingdom,  which 
request  was  accorded  them. 


THE   ARGONAUTS.  229 

After  these  events  the  Argonauts  once  more  set  sail, 
and  steered  for  lolcus;  but,  in  the  course  of  a  terrible 
and  fearful  night,  a  mighty  storm  arose,  and  in  the 
morning  they  found  themselves  stranded  on  the  treacher- 
ous quicksands  of  Syrtes,  on  the  shores  of  Libya.  Here 
all  was  a  waste  and  barren  desert,  untenanted  by  any 
living  creature,  save  the  venomous  snakes  which  had 
sprung  from  the  blood  of  the  Medusa  when  borne  by 
Perseus  over  these  arid  plains. 

They  had  already  passed  several  days  in  this  abode  of 
desolation,  beneath  the  rays  of  the  scorching  sun,  and 
had  abandoned  themselves  to  the  deepest  despair,  when 
the  Libyan  queen,  who  was  a  prophetess  of  divine  origin, 
appeared  to  Jason,  and  informed  him  that  a  sea-horse 
would  be  sent  by  the  gods  to  act  as  his  guide. 

Scarcely  had  she  departed  when  a  gigantic  hippocamp 
was  seen  in  the  distance,  making  its  way  towards  the 
Argo.  Jason  now  related  to  his  companions  the  par- 
ticulars of  his  interview  with  the  Libyan  prophetess,  and 
after  some  deliberation  it  was  decided  to  carry  the  Argo 
on  their  shoulders,  and  to  follow  wherever  the  sea-horse 
should  lead  them.  They  then  commenced  a  long  and 
weary  journey  through  the  desert,  and  at  last,  after 
twelve  days  of  severe  toil  and  terrible  suffering,  the  wel- 
come sight  of  the  sea  greeted  their  view.  In  gratitude 
for  having  been  saved  from  their  manifold  dangers  they 
offered  up  sacrifices  to  the  gods,  and  launched  their  ship 
once  more  into  the  deep  waters  of  the  ocean. 

Arrival  at  Crete. — With  heartfelt  joy  and  gladness 
they  proceeded  on  their  homeward  voyage,  and  after 
some  days  arrived  at  the  island  of  Crete,  where  they 
purposed  to  furnish  themselves  with  fresh  provisions  and 
water.  Their  landing,  however,  was  opposed  by  a  ter- 
rible giant  who  guarded  the  island  against  all  intruders. 
This  giant,  whose  name  was  Talus,  was  the  last  of  the 
Brazen  race,  and  being  formed  of  brass,  was  invulner- 
able, except  in  his  right  ankle,  where  there  was  a  sinew 
of  flesh  and  a  vein  of  blood.  As  he  saw  the  Argo 


23U  MYTHS   OF   ANCIENT   GREECE   AND   ROME. 

nearing  the  coast,  he  hurled  huge  rocks  at  her,  which 
would  inevitably  have  sunk  the  vessel  had  not  the  crew 
beat  a  hasty  retreat.  Although  sadly  in  want  of 
food  and  water,  the  Argonauts  had  decided  to  pro- 
ceed on  their  journey  rather  than  face  so  powerful  an 
opponent,  when  Medea  came  forward  and  assured  them 
that  if  they  would  trust  to  her  she  would  destroy  the 
giant. 

Enveloped  in  the  folds  of  a  rich  purple  mantle,  she 
stepped  on  deck,  and  after  invoking  the  aid  of  the 
Fates,  uttered  a  magic  incantation,  which  had  the  effect 
of  throwing  Talus  into  a  deep  sleep.  He  stretched  him- 
self at  full  length  upon  the  ground,  and  in  doing  so 
grazed  his  vulnerable  ankle  against  the  point  of  a  sharp 
rock,  whereupon  a  mighty  stream  of  blood  gushed  forth 
from  the  wound.  Awakened  by  the  pain,  he  tried  to 
rise,  but  in  vain,  and  with  a  mighty  groan  of  anguish 
the  giant  fell  dead,  and  his  enormous  body  rolled  heavily 
over  into  the  deep.  The  heroes  being  now  able  to  land, 
provisioned  their  vessel,  after  which  they  resumed  their 
homeward  voyage. 

Arrival  at  lolcus. — After  a  terrible  night  of  storm 
and  darkness  they  passed  the  island  of  JEgina,  and  at 
length  reached  in  safety  the  port  of  lolcus,  where  the 
recital  of  their  numerous  adventures  and  hair-breadth 
escapes  was  listened  to  with  wondering  admiration  by 
their  fellow-countrymen. 

The  Argo  was  consecrated  to  Poseidon,  and  was  care- 
fully preserved  for  many  generations  till  no  vestige  of 
it  remained,  when  it  was  placed  in  the  heavens  as  a  bril- 
liant constellation. 

On  his  arrival  at  lolcus,  Jason  conducted  his  beautiful 
bride  to  the  palace  of  his  uncle  Pelias,  taking  with  him 
the  Golden  Fleece,  for  the  sake  of  which  this  perilous 
expedition  had  been  undertaken.  But  the  old  king,  who 
had  never  expected  that  Jason  would  return  alive,  basely 
refused  to  fulfil  his  part  of  the  compact,  and  declined  to 
abdicate  the  throne. 


THE  ARGONAUTS.  231 

Indignant  at  the  wrongs  of  her  husband,  Medea 
avenged  them  in  a  most  shocking  manner.  She  made 
friends  with  the  daughters  of  the  king,  and  feigned  great 
interest  in  all  their  concerns.  Having  gained  their  con- 
fidence, she  informed  them,  that  among  her  numerous 
magic  arts,  she  possessed  the  power  of  restoring  to  the 
aged  all  the  vigour  and  strength  of  youth,  and  in  order 
to  give  them  a  convincing  proof  of  the  truth  of  her  asser- 
tion, she  cut  up  an  old  ram,  which  she  boiled  in  a  cauld- 
ron, whereupon,  after  uttering  various  mystic  incantations, 
there  came  forth  from  the  vessel  a  beautiful  young  lamb. 
She  then  assured  them,  that  in  a  similar  manner  they 
could  restore  to  their  old  father  his  former  youthful  frame 
and  vigour.  The  fond  and  credulous  daughters  of  Pelias 
lent  an  all  too  willing  ear  to  the  wicked  sorceress,  and 
thus  the  old  king  perished  at  the  hands  of  his  innocent 
children. 

Death  of  Jason. — Medea  and  Jason  now  fled  to 
Corinth,  where  at  length  they  found,  for  a  time,  peace 
and  tranquillity,  their  happiness  being  completed  by  the 
birth  of  three  children. 

As  time  passed  on,  however,  and  Medea  began  to  lose 
the  beauty  which  had  won  the  love  of  her  husband,  he 
grew  weary  of  her,  and  became  attracted  by  the  youthful 
charms  of  Glauce,  the  beautiful  daughter  of  Creon,  king 
of  Corinth.  Jason  had  obtained  her  father's  consent  to 
their  union,  and  the  wedding-day  was  already  fixed,  be- 
fore he  disclosed  to  Medea  the  treachery  which  he  medi- 
tated against  her.  He  used  all  his  persuasive  powers  in 
order  to  induce  her  to  consent  to  his  union  with  Glauce, 
assuring  her  that  his  affection  had  in  no  way  diminished, 
but  that  for  the  sake  of  the  advantages  which  would 
thereby  accrue  to  their  children,  he  had  decided  on  form- 
ing this  alliance  with  the  royal  house.  Though  justly 
enraged  at  his  deceitful  conduct,  Medea  dissembled  her 
wrath,  and,  feigning  to  be  satisfied  with  this  explanation, 
sent,  as  a  wedding-gift  to  her  rival,  a  magnificent  robe  of 
cloth-of-gold.  This  robe  was  imbued  with  a  deadly 


232  MYTHS  OF  ANCIENT   GREECE  ASD   ROME. 

poison  which  penetrated  to  the  flesh  and  bone  of  the 
wearer,  and  burned  them  as  though  with  a  consuming  fire. 
Pleased  with  the  beauty  and  costliness  of  the  garment, 
the  unsuspecting  Glauce  lost  no  time  in  donning  it;  but 
no  sooner  had  she  done  so  than  the  fell  poison  began  to 
take  effect.  In  vain  she  tried  to  tear  the  robe  away;  it 
defied  all  efforts  to  be  removed,  and  after  horrible  and 
protracted  sufferings,  she  expired. 

Maddened  at  the  loss  of  her  husband's  love  Medea 
next  put  to  death  Jier  three  sons,  and  when  Jason, 
thirsting  for  revenge,  left  the  chamber  of  his  dead  bride, 
and  flew  to  his  own  house  in  search  of  Medea,  the  ghast- 
ly spectacle  of  his  murdered  children  met  his  view.  He 
rushed  frantically  to  seek  the  murderess,  but  nowhere 
could  she  be  found.  At  length,  hearing  a  sound  above 
his  head,  he  looked  up,  and  beheld  Medea  gliding  through 
the  air  in  a  golden  chariot  drawn  by  dragons. 

In  a  fit  of  despair  Jason  threw  himself  on  his  own 
sword,  and  perished  on  the  threshold  of  his  desolate  and 
deserted  home. 

PELOPS. 

Pelops,  the  son  of  the  cruel  Tantalus,  was  a  pious  and 
virtuous  prince.  After  his  father  was  banished  into  Tar- 
tarus, a  war  ensued  between  Pelops  and  the  king  of  Troy, 
in  which  the  former  was  vanquished  and  forced  to  fly 
from  his  dominions  in  Phrygia.  He  emigrated  into 
Greece,  where,  at  the  court  of  (Enomaus,  king  of  Elis, 
he  beheld  Hippodamia,  the  king's  daughter,  whose  beauty 
won  his  heart.  But  an  oracle  having  foretold  to  (Eno- 
maus that  he  would  die  on  the  day  of  his  daughter's 
marriage,  he  threw  every  obstacle  in  the  way  of  her 
suitors,  and  declared  that  he  would  only  give  her  to  him 
who  succeeded  in  vanquishing  him  in  a  chariot  race,  but 
that  all  unsuccessful  competitors  should  suffer  death  at 
his  hands. 

The  conditions  of  the  contest  were  as  follows: — The 
race  was  to  be  run  from  a  given  point  at  Pisa  to  the  altar 
of  Poseidon  at  Corinth;  the  suitor  was  allowed  to  start 


PELOPS.  233 

on  his  course  whilst  (Enomaus  performed  his  sacrifice  to 
Zeus,  and  only  on  its  completion  did  the  king  mount  his 
chariot,  guided  by  the  skilful  Myrtilus,  and  drawn  by  his 
two  famous  horses,  Phylla  and  Harpinna,  who  surpassed 
in  swiftness  the  winds  themselves.  In  this  manner  many 
a  gallant  young  prince  had  perished ;  for  although  a  con- 
siderable start  was  given  to  all  competitors,  still  (Eno- 
maus, with  his  swift  team,  always  overtook  them  before 
they  reached  the  goal,  and  killed  them  with  his  spear. 
But  the  love  of  Pelops  for  Hippodamia  overcame  all 
fears,  and,  undeterred  by  the  terrible  fate  of  his  prede- 
cessors, he  announced  himself  to  CEnomaus  as  a  suitor 
for  the  hand  of  his  daughter. 

On  the  eve  of  the  race,  Pelops  repaired  to  the  sea-shore 
and  earnestly  implored  Poseidon  to  assist  him  in  his 
perilous  undertaking.  The  sea-god  heard  his  prayer,  and 
sent  him  out  of  the  deep  a  chariot  drawn  by  two  winged 
horses. 

When  Pelops  appeared  on  the  course,  the  king  at  once 
recognized  the  horses  of  Poseidon;  but,  nothing  daunted, 
he  relied  on  his  own  supernatural  team,  and  the  contest 
was  allowed  to  proceed. 

Whilst  the  king  was  offering  his  sacrifice  to  Zeus 
Pelops  set  out  on  the  race,  and  had  nearly  reached  the 
goal,  when,  turning  round,  he  beheld  CEnomaus,  spear 
in  hand,  who,  with  his  magic  steeds,  had  nearly  over- 
taken him.  But  in  this  emergency  Poseidon  came  to  the 
aid  of  the  son  of  Tantalus.  He  caused  the  wheels  of  the 
royal  chariot  to  fly  off,  whereupon  the  king  was  thrown 
out  violently,  and  killed  on  the  spot,  just  as  Pelops 
arrived  at  the  altar  of  Poseidon. 

As  the  hero  was  about  to  return  to  Pisa  to  claim  his 
bride,  he  beheld,  in  the  distance,  flames  issuing  from  the 
royal  castle,  which  at  that  instant  had  been  struck  by 
lightning.  With  his  winged  horses  he  flew  to  rescue  his 
lovely  bride,  and  succeeded  in  extricating  her  uninjured 
from  the  burning  building.  They  soon  afterwards  became 
united,  and  Pelops  reigaed  in  Pisa  for  many  years  in 
great  splendour. 


234  MYTHS  OF  ANCIENT   GREECE  AND   KOME. 


HERACLES  (HERCULES). 

Heracles,  the  most  renowned  hero  of  antiquity,  was 
the  son  of  Zeus  and  Alcmene,  and  the  great  grandson  of 
Perseus. 

At  the  time  of  his  birth  Alcmene  was  living  at  Thebes 
with  her  husband  Amphitryon,  and  thus  the  infant  Her- 
acles was  born  in  the  palace  of  his  stepfather. 

Aware  of  the  animosity  with  which  Hera  persecuted 
all  those  who  rivalled  her  in  the  affections  of  Zeus,  Alc- 
mene, fearful  lest  this  hatred  should  be  visited  on  her 
innocent  child,  intrusted  him,  soon  after  his  birth,  to  the 
care  of  a  faithful  servant,  with  instructions  to  expose 
him  in  a  certain  field,  and  there  leave  him,  feeling  assured 
that  the  divine  offspring  of  Zeus  would  not  long  remain 
without  the  protection  of  the  gods. 

Soon  after  the  child  had  been  thus  abandoned,  Hera 
and  Pallas-Athene  happened  to  pass  by  the  field,  and 
were  attracted  by  its  cries.  Athene  pityingly  took  up 
the  infant  in  her  arms,  and  prevailed  upon  the  queen  of 
heaven  to  put  it  to  her  breast;  but  no  sooner  had  she 
done  so,  than  the  child,  causing  her  pain,  she  angrily 
threw  him  to  the  ground,  and  left  the  spot.  Athene, 
moved  with  compassion,  carried  him  to  Alcmene,  and 
entreated  her  kind  offices  on  behalf  of  the  poor  little 
foundling.  Alcmene  at  once  recognized  her  child,  and 
joyfully  accepted  the  charge. 

Soon  afterwards  Hera,  to  her  extreme  annoyance,  dis- 
covered whom  she  had  nursed,  and  became  filled  with 
jealous  rage.  She  now  sent  two  venomous  snakes  into 
the  chamber  of  Alcmene,  which  crept,  unperceived  by  the 
nurses,  to  the  cradle  of  the  sleeping  child.  He  awoke 
with  a  cry,  and  grasping  a  snake  in  each  hand,  strangled 
them  both.  Alcmene  and  her  attendants,  whom  the  cry 
of  the  child  had  awakened,  rushed  to  the  cradle,  where, 
to  their  astonishment  and  terror,  they  beheld  the  two 
reptiles  dead  in  the  hands  of  the  infant  Heracles.  Am- 
phitryon was  also  attracted  to  the  chamber  by  the  com- 


HERACLES   (HERCULES).  235 

motion,  and  when  he  beheld  this  astounding  proof  of 
supernatural  strength,  he  declared  that  the  child  must 
have  been  sent  to  him  as  a  special  gift  from  Zeus.  He 
accordingly  consulted  the  famous  seer  Tiresias,  who  now 
informed  him  of  the  divine  origin  of  his  stepson,  and 
prognosticated  for  him  a  great  and  distinguished  future. 

When  Amphitryon  heard  the  noble  destiny  which 
awaited  the  child  intrusted  to  his  care,  he  resolved  to 
educate  him  in  a  manner  worthy  of  his  future  career.  At 
a  suitable  age  he  himself  taught  him  how  to  guide  a 
chariot;  Eurytus,  how  to  handle  the  bow;  Autolycus,  dex- 
terity in  wrestling  and  boxing;  and  Castor,  the  art  of 
armed  warfare;  whilst  Linus,  the  son  of  Apollo,  instructed 
him  in  music  and  letters. 

Heracles  was  an  apt  pupil;  but  undue  harshness  was 
intolerable  to  his  high  spirit,  and  old  Linus,  who  was  not 
the  gentlest  of  teachers,  one  day  corrected  him  with 
blows,  whereupon  the  boy  angrily  took  up  his  lyre,  and, 
with  one  stroke  of  his  powerful  arm,  killed  his  tutor  on 
the  spot. 

Apprehensive  lest  the  ungovernable  temper  of  the 
youth  might  again  involve  him  in  similar  acts  of  violence, 
Amphitryon  sent  him  into  the  country,  where  he  placed 
him  under  the  charge  of  one  of  his  most  trusted  herds- 
men. Here,  as  he  grew  up  to  manhood,  his  extraordinary 
stature  and  strength  became  the  wonder  and  admiration 
of  all  .beholders.  His  aim,  whether  with  spear,  lance,  or 
bow,  was  unerring,  and  at  the  age  of  eighteen  he  was 
considered  to  be  the  strongest  as  well  as  the  most  beauti- 
ful youth  in  all  Greece. 

The  Choice  of  Heracles.— Heracles  felt  that  the 
time  had  now  arrived  when  it  became  necessary  to  decide 
for  himself  how  to  make  use  of  the  extraordinary  powers 
with  which  he  had  been  endowed  by  the  gods;  and  in 
order  to  meditate  in  solitude  on  this  all-important  subject, 
he  repaired  to  a  lonely  and  secluded  spot  in  the  heart  of 
the  forest. 

Here  two  females  of  great  beauty  appeared  to  him. 


236  MYTHS   OF  ANCIENT   GREECE   AND    ROME. 

One  was  Vice,  the  other  Virtue.  The  former  was  full  of 
artificial  wiles  and  fascinating  arts,  her  face  painted  and 
her  dress  gaudy  and  attractive;  whilst  the  latter  was  of 
noble  bearing  and  modest  mien,  her  robes  of  spotless 
purity. 

Vice  stepped  forward  and  thus  addressed  him:  "If 
you  will  walk  in  my  paths,  and  make  me  your  friend, 
your  life  shall  be  one  round  of  pleasure  and  enjoyment. 
You  shall  taste  of  every  delight  which  can  be  procured 
on  earth;  the  choicest  viands,  the  most  delicious  wines, 
the  most  luxuriant  of  couches  shall  be  ever  at  your  dis- 
posal; and  all  this  without  any  exertion  on  your  part, 
either  physical  or  mental." 

Virtue  now  spoke  in  her  turn:  "If  you  will  follow 
me  and  be  my  friend,  I  promise  you  the  reward  of  a  good 
conscience,  and  the  love  and  respect  of  your  fellowmen. 
I  cannot  undertake  to  smooth  your  path  with  roses,  or 
to  give  you  a  life  of  idleness  and  pleasure;  for  you  must 
know  that  the  gods  grant  no  good  and  desirable  thing 
that  is  not  earned  by  labour;  and  as  you  sow,  so  must 
you  reap." 

Heracles  listened  patiently  and  attentively  to  both 
speakers,  and  then,  after  mature  deliberation,  decided 
to  follow  in  the  paths  of  virtue,  and  henceforth  to  honour 
the  gods,  and  to  devote  his  life  to  the  service  of  his 
country. 

Full  of  these  noble  resolves  he  sought  once  more  his 
rural  home,  where  he  was  informed  that  on  Mount 
Cithseron,  at  the  foot  of  which  the  herds  of  Amphitryon 
were  grazing,  a  ferocious  lion  had  fixed  his  lair,  and  was 
committing  such  frightful  ravages  among  the  flocks  and 
herds  that  he  had  become  the  scourge  and  terror  of  the 
whole  neighbourhood.  Heracles  at  once  armed  himself 
and  ascended  the  mountain,  where  he  soon  caught  sight 
of  the  lion,  and  rushing  at  him  with  his  sword  succeeded 
in  killing  him.  The  hide  of  the  animal  he  wore  ever 
afterwards  over  his  shoulders,  and  the  head  served  him 
as  a  helmet. 

As  he  was  returning  from  this,  his  first  exploit,  ke  met 


HERACLES   (HERCULES).  237 

the  heralds  of  Erginus,  king  of  the  Minyans,  who  were 
proceeding  to  Thebes  to  demand  their  annual  tribute  of 
100  oxen.  Indignant  at  this  humiliation  of  his  native 
city,  Heracles  mutilated  the  heralds,  and  sent  them  back, 
with  ropes  round  their  necks,  to  their  royal  master. 

Erginus  was  so  incensed  at  the  ill-treatment  of  his 
messengers  that  he  collected  an  army  and  appeared  be- 
fore the  gates  of  Thebes,  demanding  the  surrender  of 
Heracles.  Creon,  who  was  at  this  time  king  of  Thebes, 
fearing  the  consequences  of  a  refusal,  was  about  to 
yield,  when  the  hero,  with  the  assistance  of  Amphitryon 
and  a  band  of  brave  youths,  advanced  against  the  Min- 
yans. 

Heracles  took  possession  of  a  narrow  defile  through 
which  the  enemy  were  compelled  to  pass,  and  as  they 
entered  the  pass  the  Thebans  fell  upon  them,  killed  their 
king  Erginus,  and  completely  routed  them.  In  this  en- 
gagement Amphitryon,  the  kind  friend  and  foster-father 
of  Heracles,  lost  his  life.  The  hero  now  advanced  upon 
Orchomenus,  the  capital  of  the  Minyans,  where  he  burned 
the  royal  castle  and  sacked  the  town. 

After  this  signal  victory  all  Greece  rang  with  the  fame 
of  the  young  hero,  and  Creon,  in  gratitude  for  his  great 
services,  bestowed  upon  him  his  daughter  Megara  in 
marriage.  The  Olympian  gods  testified  their  appreciation 
of  his  valour  by  sending  him  presents;  Hermes  gave  him 
a  sword,  Phcebus- Apollo  a  bundle  of  arrows,  Hephaestus 
a  golden  quiver,  and  Athene  a  coat  of  leather. 

Heracles  and  Eurystheus. — And  now  it  will  be 
necessary  to  retrace  our  steps.  Just  before  the  birth  of 
Heracles,  Zeus,  in  an  assembly  of  the  gods,  exultingly 
declared  that  the  child  who  should  be  born  on  that  day 
to  the  house  of  Perseus  should  rule  over  all  his  race. 
When  Hera  heard  her  lord's  boastful  announcement  she 
knew  well  that  it  was  for  the  child  of  the  hated  Alcmene 
that  this  brilliant  destiny  was  designed;  and  in  order  to 
rob  the  son  of  her  rival  of  his  rights,  she  called  to  her 
aid  the  goddess  Eilithyia,  who  retarded  the  birth  of 


238  MYTHS   OF   ANCIENT   GREECE   AND    ROME. 

Heracles,  and  caused  his  cousin  Eurystheus  (another 
grandson  of  Perseus)  to  precede  him  into  the  world.  And 
thus,  as  the  word  of  the  mighty  Zeus  was  irrevocable, 
Heracles  became  the  subject  and  servant  of  his  cousin 
Eurystheus. 

When,  after  his  splendid  victory  over  Erginus,  the 
fame  of  Heracles  spread  throughout  Greece,  Eurystheus 
(who  had  become  king  of  Mycenae),  jealous  of  the 
reputation  of  the  young  hero,  asserted  his  rights,  and 
commanded  him  to  undertake  for  him  various  difficult 
tasks.  But  the  proud  spirit  of  the  hero  rebelled  against 
this  humiliation,  and  he  was  about  to  refuse  compliance, 
when  Zeus  appeared  to  him  and  desired  him  not  to  rebel 
against  the  Fates.  Heracles  now  repaired  to  Delphi  in 
order  to  consult  the  oracle,  and  received  the  answer  that 
after  performing  ten  tasks  for  his  cousin  Eurystheus  his 
servitude  would  be  at  an  end. 

Soon  afterwards  Heracles  fell  into  a  state  of  the  deepest 
melancholy,  and  through  the  influence  of  his  inveterate 
enemy,  the  goddess  Hera,  this  despondency  developed 
into  raving  madness,  in  which  condition  he  killed  his  own 
children.  When  he  at  length  regained  his  reason  he 
was  sa  horrified  and  grieved  at  what  he  had  done,  that 
he  shut  himself  up  in  his  chamber  and  avoided  all  inter- 
course with  men.  But  in  his  loneliness  and  seclusion  the 
conviction  that  work  would  be  the  b^st  means  of  procur- 
ing oblivion  of  the  past  decided  him  to  enter,  without 
delay,  upon  the  tasks  appointed  him  by  Eurystheus. 

1.  The  Nemean  Lion. — His  first  task  was  to  bring 
to  Eurystheus  the  skin  of  the  much-dreaded  Nemean  lion, 
which  ravaged  the  territory  between  Cleone  and  Nemea, 
and  whose  hide  was  invulnerable  against  any  mortal 
weapon. 

Heracles  proceeded  to  the  forest  of  Nemea,  where, 
having  discovered  the  lion's  lair,  he  attempted  to  pierce 
him  with  his  arrows;  but  finding  these  of  no  avail  he 
felled  him  to  the  ground  with  his  club,  and  before  the 
animal  had  time  to  recover  from  the  terrible  blow,  Hera- 


HERACLES   (HERCULES). 


239 


cles  seized  him  by  the  neck  and,  with  a  mighty  effort, 
succeeded  in  strangling  him.  He  then  made  himself  a 
coat  of  mail  of  the  skin,  and  a  new  helmet  of  the  head  of 
the  animal.  Thus  attired,  he  so  alarmed  Eurystheus  by 
appearing  suddenly  before  him,  that  the  king  concealed 
himself  in  his  palace,  and  henceforth  forbade  Heracles  to 
enter  his  presence,  but  commanded  him  to  receive  his  be- 
hests, for  the  future,  through  his  messenger  Copreus. 

2.  The  Hydra. — His  second  task  was  to  slay  the 
Hydra,  a  monster  serpent  (the  offspring  of  Typhon  and 
Echidna),  bristling  with 
nine  heads,  one  of  which 
was  immortal.  This  mon- 
ster infested  the  neigh- 
bourhood of  Lerna,  where 
she  committed  great  de- 
predations among  the 
herds. 

Heracles,  accompanied 
by  his  nephew  lolaus,  set 
out  in  a  chariot  for  the 
marsh  of  Lerna,  in  the 
slimy  waters  of  which  he 
found  her.  He  com- 
menced the  attack  by 

assailing  her  with  his  fierce  arrows,  in  order  to  force  her 
to  leave  her  lair,  from  which  she  at  length  emerged,  and 
sought  refuge  in  a  wood  on  a  neighbouring  hill.  Hera- 
cles now  rushed  forward  and  endeavoured  to  crush  her 
heads  by  means  of  well-directed  blows  from  his  tremen- 
dous club;  but  no  sooner  was  one  head  destroyed  than 
it  was  immediately  replaced  by  two  others.  He  next 
seized  the  monster  in  his  powerful  grasp;  but  at  this 
juncture  a  giant  crab  came  to  the  assistance  of  the 
Hydra  and  commenced  biting  the  feet  of  her  assailant 
Heracles  destroyed  this  new  adversary  with  his  club,  and 
now  called  upon  his  nephew  to  come  to  his  aid.  At 
his  command  lolaus  set  fire  to  the  neighbouring  trees, 


240 


MYTHS   OF   ANCIENT   GREECE   AND    ROME. 


and,  with  a  burning  branch,  seared  the  necks  of  the  mon- 
ster as  Heracles  cut  them  off,  thus  effectually  preventing 
the  growth  of  more.  Heracles  next  struck  off  the 
immortal  head,-  which  he  buried  by  the  road-side,  and 
placed  over  it  a  heavy  stone.  Into  the  poisonous  blood  of 
the  monster  he  then  dipped  his  arrows,  which  ever  after- 
wards rendered  wounds  inflicted  by  them  incurable. 

3.  The  Horned  Hind. — The  third  labour  of  Hera- 
cles was  to  bring  the  horned  hind  Cerunitis  alive  to 
Mycense.  This  animal,  which  was  sacred  to  Artemis, 
had  golden  antlers  and  hoofs  of  brass. 

Not  wishing  to  wound  the  hind  Heracles  patiently 
pursued  her  through  many  countries  for  a  whole  year, 
and  overtook  her  at  last  on  the  banks  of  the  river  Ladon; 
but  even  there  he  was  compelled,  in  order  to  secure  her, 
to  wound  her  with  one  of  his  arrows,  after  which  he 
lifted  her  on  his  shoulders  and  carried  her  through 
Arcadia.  On  his  way  he  met  Artemis  with  her  brother 
Phoebus-Apollo,  when  the  goddess  angrily  reproved 
him  for  wounding  her  favourite  hind;  but  Heracles 
succeeded  in  appeasing  her  dis- 
pleasure, whereupon  she  permitted 
him  to  take  the  animal  alive  to 
Mycense. 

4.  The  Erymantian  Boar. — 
The  fourth  task  imposed  upon 
Heracles  by  Eurystheus  was  to 
bring  alive  to  Mycenae  the  Ery- 
mantian boar,  which  had  laid  waste 
the  region  of  Erymantia,  and  was 
the  scourge  of  the  surrounding 
neighbourhood. 

On  his  way  thither  he  craved 
food  and  shelter  of  a  Centaur 
named  Pholus,  who  received  him 
with  generous  hospitality,  setting 
before  him  a  good  and  plentiful  repast.  When  Heracles 
expressed  his  surprise  that  at  such  a  well-furnished  board 


HERACLBS   (HERCULES).  241 

wine  should  be  wanting,  his  host  explained  that  the  wine- 
cellar  was  the  common  property  of  all  the  Centaurs,  and 
that  it  was  against  the  rules  for  a  cask  to  be  broached,  ex- 
cept all  were  present  to  partake  of  it.  By  dint  of  persua- 
sion, however,  Heracles  prevailed  on  his  kind  host  to  make 
an  exception  in  his  favour;  but  the  powerful,  luscious  odour 
of  the  good  old  wine  soon  spread  over  the  mountains,  and 
brought  large  numbers  of  Centaurs  to  the  spot,  all  armed 
with  huge  rocks  and  fir-trees.  Heracles  drove  them  back 
with  fire-brands,  and  then,  following  up  his  victory,  pursued 
them  with  his  arrows  as  far  as  Malea,  where  they  took 
refuge  in  the  cave  of  the  kind  old  Centaur  Chiron.  Un- 
fortunately, however,  as  Heracles  was  shooting  at  them 
with  his  poisoned  darts,  one  of  these  pierced  the  knee 
of  Chiron.  When  Heracles  discovered  that  it  was  the 
friend  of  his  early  days  that  he  had  wounded,  he  was 
overcome  with  sorrow  and  regret.  He  at  once  extracted 
the  arrow,  and  anointed  the  wound  with  a  salve,  the  virtue 
of  which  had  been  taught  him  by  Chiron  himself.  But 
all  his  efforts  were  unavailing.  The  wound,  imbued  with 
the  deadly  poison  of  the  Hydra,  was  incurable,  and  so  great 
was  the  agony  of  Chiron  that,  at  the  intercession  of  Hera- 
cles, death  was  sent  him  by  the  gods;  for  otherwise,  being 
immortal,  he  would  have  been  doomed  to  endless  suffering. 

Pholus,  who  had  so  kindly  entertained  Heracles,  also 
perished  by  means  of  one  of  these  arrows,  which  he  had 
extracted  from  the  body  of  a  dead  Centaur.  While  he 
was  quietly  examining  it,  astonished  that  so  small  and 
insignificant  an  object  should  be  productive  of  such 
serious  results,  the  arrow  fell  upon  his  foot  and  fatally 
wounded  him.  Full  of  grief  at  this  untoward  event, 
Heracles  buried  him  with  due  honours,  and  Ihen  set  out 
to  chase  the  boar. 

With  loud  shouts  and  terrible  cries  he  first  drove  him 
out  of  the  thickets  into  the  deep  snow-drifts  which 
covered  the  summit  of  the  mountain,  and  then,  having 
at  length  wearied  him  with  his  incessant  pursuit,  he 
captured  the  exhausted  animal,  bound  him  with  a  rope, 
and  brought  him  alive  to  Mycenae. 

(73)  Q 


242  MYTHS    OF   ANCIENT    GREECE   AND   ROME. 

5.  Cleansing  the  Stables  of  Augeas. — After  slay- 
ing the  Erymantian  boar  Eurystheus  commanded  Hera- 
cles to  cleanse  in  one  day  the  stables  of  Augeas. 

Augeas  was  a  king  of  Elis  who  was  very  rich  in  herds. 
Three  thousand  of  his  cattle  he  kept  near  the  royal 
palace  in  an  inclosure  where  the  refuse  had  accumulated 
for  many  years.  When  Heracles  presented  himself 
before  the  king,  and  offered  to  cleanse  bis  stables  in  one 
day,  provided  he  should  receive  in  return  a  tenth  part 
of  the  herds,  Augeas,  thinking  the  feat  impossible, 
accepted  his  offer  in  the  presence  of  his  son  Phyleus. 

Near  the  palace  were  the  two  rivers  Peneus  and 
Alpheus,  the  streams  of  which  Heracles  conducted  into 
the  stables  by  means  of  a  trench  which  he  dug  for  this 
purpose,  and  as  the  waters  rushed  through  the  shed,  they 
swept  away  with  them  the  whole  mass  of  accumulated 
filth. 

But  when  Augeas  heard  that  this  was  one  of  the 
labours  imposed  by  Eurystheus,  he  refused  the  promised 
guerdon.  Heracles  brought  the  matter  before  a  court, 
and  called  Phyleus  as  a  witness  to  the  justice  of  his 
claim,  whereupon  Augeas,  without  waiting  for  the  de- 
livery of  the  verdict,  angrily  banished  Heracles  and  his 
son  from  his  dominions. 

6.  The    Stymphalides. — The  sixth  task  was  to 
chase  away  the  Stymphalides,  which  were  immense  birds 
of  prey  who,  as  we  have   seen  (in  the  legend  of  the 
Argonauts),   shot   from   their   wings   feathers   sharp   as 
arrows.     The  home  of  these  birds  was  on  the  shore  of 
the  lake  Stymphalis,  in  Arcadia  (after  which  they  were 
called),  where  they  caused  great  destruction  among  men 
and  cattle. 

On  approaching  the  lake,  Heracles  observed  great 
numbers  of  them;  and,  while  hesitating  how  to  com- 
mence the  attack,  he  suddenly  felt  a  hand  on  his  shoul- 
der. Looking  round  he  beheld  the  majestic  form  of 
Pallas- Athene,  who  held  in  her  hand  a  gigantic  pair  of 
brazen  clappers  made  by  Hephaestus,  with  which  she 


HERACLES   (HERCULES).  243 

presented  him;  whereupon  he  ascended  to  the  summit 
of  a  neighbouring  hill,  and  commenced  to  rattle  them 
violently.  The  shrill  noise  of  these  instruments  was  so 
intolerable  to  the  birds  that  they  rose  into  the  air  in 
terror,  upon  which  he  aimed  at  them  with  his  arrows, 
destroying  them  in  great  numbers,  whilst  such  as  escaped 
his  darts  flew  away,  never  to  return. 

7.  The  Cretan  Bull.—  The  seventh  labour  of  Hera- 
cles was  to  capture  the  Cretan  bull. 

Minos,  king  of  Crete,  having  vowed  to  sacrifice  to 
Poseidon  any  animal  which  should  first  appear  out  of 
the  sea,  the  god  caused  a  magnificent  bull  to  emerge 
from  the  waves  in  order  to  test  the  sincerity  of  the 
Cretan  king,  who,  in  making  this  vow,  had  alleged  that 
he  possessed  no  animal,  among  his  own  herds,  worthy  the 
acceptance  of  the  mighty  sea-god.  Charmed  with  the 
splendid  animal  sent  by  Poseidon,  and  eager  to  possess 
it,  Minos  placed  it  among  his  herds,  and  substituted  as  a 
sacrifice  one  of  his  own  bulls.  Hereupon  Poseidon,  in 
order  to  punish  the  cupidity  of  Minos,  caused  the  animal 
to  become  mad,  and  commit  such  great  havoc  in  the 
island  as  to  endanger  the  safety  of  the  inhabitants. 
When  Heracles,  therefore,  arrived  in  Crete  for  the  pur- 
pose of  capturing  the  bull,  Minos,  far  from  opposing  his 
design,  gladly  gave  him  permission  to  do  so. 

The  hero  not  only  succeeded  in  securing  the  animal, 
but  tamed  him  so  effectually  that  he  rode  on  his  back 
right  across  the  sea  as  far  as  the  Peloponnesus.  He  now 
delivered  him  up  to  Eurystheus,  who  at  once  set  him  at 
liberty,  after  which  he  became  as  ferocious  and  wild  as 
before,  roamed  all  over  Greece  into  Arcadia,  and  was 
eventually  killed  by  Theseus  on  the  plains  of  Marathon. 

8.  The  Mares  of  Diomedes. — The  eighth  labour 
of  Heracles  was  to  bring  to  Eurystheus  the  mares  of 
Diomedes,  a  son  of  Ares,  and  king  of  the  Bistonians,  a 
warlike  Thracian  tribe.     This  king  possessed  a  breed  of 
wild  horses  of  tremendous  size  and  strength,  whose  food 
consisted  of  human  flesh,  and  all  strangers  who  had  the 


244  MYTHS  OP  ANCIENT   GREECE  AND   ROME. 

misfortune  to  enter  the  country  were  made  prisoners 
and  flung  before  the  horses,  who  devoured  them. 

When  Heracles  arrived  he  first  captured  the  cruel 
Diomedes  himself,  and  then  threw  him  before  his  own 
mares,  who,  after  devouring  their  master,  became  per- 
fectly tame  and  tractable.  They  were  then  led  by 
Heracles  to  the  sea-shore,  when  the  Bistonians,  enraged 
at  the  loss  of  their  king,  rushed  after  the  hero  and  at- 
tacked him.  He  now  gave  the  animals  in  charge  of  his 
friend  Abderus,  and  made  such  a  furious  onslaught  on 
his  assailants  that  they  turned  and  fled. 

But  on  his  return  from  this  encounter  he  found,  to  his 
great  grief,  that  the  mares  had  torn  his  friend  in  pieces 
and  devoured  him.  After  celebrating  due  funereal  rites 
to  the  unfortunate  Abderus,  Heracles  built  a  city  in  his 
honour,  which  he  named  after  him.  He  then  returned  to 
Tiryns,  where  he  delivered  up  the  mares  to  Eurystheus, 
who  set  them  loose  on  Mount  Olympus,  where  they 
became  the  prey  of  wild  beasts. 

It  was  after  the  performance  of  this  task  that  Heracles 
joined  the  Argonauts  in  their  expedition  to  gain  posses- 
sion of  the  Golden  Fleece,  and  was  left  behind  at  Chios, 
as  already  narrated.  During  his  wanderings  he  under- 
took his  ninth  labour,  which  was  to  bring  to  Eurystheus 
the  girdle  of  Hippolyte,  queen  of  the  Amazons. 

9.  The  Girdle  of  Hippolyte. — The  Amazons,  who 
dwelt  on  the  shores  of  the  Black  Sea,  near  the  river 
Thermodon,  were  a  nation  of  warlike  women,  renowned 
for  their  strength,  courage,  and  great  skill  in  horsemanship. 
Their  queen,  Hippolyte,  had  received  from  her  father, 
Ares,  a  beautiful  girdle,  which  she  always  wore  as  a  sign 
of  her  royal  power  and  authority,  and  it  was  this  girdle 
which  Heracles  was  required  to  place  in  the  hands  of 
Eurystheus,  who  designed  it  as  a  gift  for  his  daughter 
Admete. 

Foreseeing  that  this  would  be  a  task  of  no  ordinary 
difficulty  the  hero  called  to  his  aid  a  select  band  of  brave 
companions,  with  whom  he  embarked  for  the  Amazonian 


HKRACLES   (HERCULES).  245 

town  Themiscyra.  Here  they  were  met  by  queen  Hip- 
polyte,  who  was  so  impressed  by  the  extraordinary  stature 
and  noble  bearing  of  Heracles  that,  on  learning  his 
errand,  she  at  once  consented  to  present  him  with  the 
coveted  girdle.  But  Hera,  his  implacable  enemy,  assum- 
ing the  form  of  an  Amazon,  spread  the  report  in  the 
town  that  a  stranger  was  about  to  carry  off  their  queen. 
The  Amazons  at  once  flew  to  arms  and  mounted  their 
horses,  whereupon  a  battle  ensued,  in  which  many  of 
their  bravest  warriors  were  killed  or  wounded.  Among 
the  latter  was  their  most  skilful  leader,  Melanippe,  whom 
Heracles  afterwards  restored  to  Hippolyte,  receiving  the 
girdle  in  exchange. 

On  his  voyage  home  the  hero  stopped  at  Troy,  where 
a  new  adventure  awaited  him. 

During  the  time  that  Apollo  and  Poseidon  were  con- 
demned by  Zeus  to  a  temporary  servitude  on  earth,  they 
built  for  king  Laomedon  the  famous  walls  of  Troy, 
afterwards  so  renowned  in  history;  but  when  their  work 
was  completed  the  king  treacherously  refused  to  give 
them  the  reward  due  to  them.  The  incensed  deities 
now  combined  to  punish  the  offender.  Apollo  sent  a 
pestilence  which  decimated  the  people,  and  Poseidon  a 
flood,  which  bore  with  it  a  marine  monster,  who 
SAvallowed  in  his  huge  jaws  all  that  came  within  his 
reach. 

In  his  distress  Laomedon  consulted  an  oracle,  and  was 
informed  that  only  by  the  sacrifice  of  his  own  daughter 
Hesione  could  the  anger  of  the  gods  be  appeased.  Yield- 
ing at  length  to  the  urgent  appeals  of  his  people  he 
consented  to  make  the  sacrifice,  and  on  the  arrival  of 
Heracles  the  maiden  was  already  chained  to  a  rock  in 
readiness  to  be  devoured  by  the  monster. 

When  Laomedon  beheld  the  renowned  hero,  whose 
marvellous  feats  of  strength  and  courage  had  become  the 
wonder  and  admiration  of  all  mankind,  he  earnestly  im- 
plored him  to  save  his  daughter  from  her  impending  fate, 
and  to  rid  the  country  of  the  monster,  holding  out  to 
him  as  a  reward  the  horses  which  Zeus  had  presented  to 


246  MYTHS    OP   ANCIENT    GREECE   AND   ROME. 

his  grandfather  Tros  in  compensation  for  robbing  him  of 
his  son  Ganymede. 

Heracles  unhesitatingly  accepted  the  offer,  and  when 
the  monster  appeared,  opening  his  terrible  jaws  to  re- 
ceive his  prey,  the  hero,  sword  in  hand,  attacked  and 
slew  him.  But  the  perfidious  monarch  once  more  broke 
faith,  and  Heracles,  vowing  future  vengeance,  departed 
for  Mycenae,  where  he  presented  the  girdle  to  Eurystheus. 

1O.  The  Oxen  of  Gery ones. —The  tenth  labour  of 
Heracles  was  the  capture  of  the  magnificent  oxen  belong- 
ing to  the  giant  Geryon  or  Geryones,  who  dwelt  on  the 
island  of  Erythia  in  the  bay  of  Gadria  (Cadiz).  This 
giant,  who  was  the  son  of  Chrysaor,  had  three  bodies 
with  three  heads,  six  hands,  and  six  feet  He  possessed  a 
herd  of  splendid  cattle,  which  were  famous  for  their  size, 
beauty,  and  rich  red  colour.  They  were  guarded  by 
another  giant  named  Eurytion,  and  a  two-headed  dog 
called  Orthrus,  the  offspring  of  Typhon  and  Echidna. 

In  choosing  for  him  a  task  so  replete  with  danger, 
Eurystheus  was  in  hopes  that  he  might  rid  himself  for 
ever  of  his  hated  cousin.  But  the  indomitable  courage 
of  the  hero  rose  with  the  prospect  of  this  difficult  and 
dangerous  undertaking. 

After  a  long  and  wearisome  journey  he  at  last  arrived 
at  the  western  coast  of  Africa,  where,  as  a  monument 
of  his  perilous  expedition,  he  erected  the  famous  "Pillars 
of  Hercules,"  one  of  which  he  placed  on  each  side  of  the 
Straits  of  Gibraltar.  Here  he  found  the  intense  heat  so 
insufferable  that  he  angrily  raised  his  bow  towards 
heaven,  and  threatened  to  shoot  the  sun-god.  But 
Helios,  far  from  being  incensed  at  his  audacity,  was  so 
struck  with  admiration  at  his  daring  that  he  lent  to 
him  the  golden  boat  with  which  he  accomplished  his 
nocturnal  transit  from  West  to  East,  and  thus  Heracles 
crossed  over  safely  to  the  island  of  Erythia. 

No  sooner  had  he  landed  than  Eurytion,  accompanied 
by  his  savage  dog  Orthrus,  fiercely  attacked  him;  but 
Heracles,  with  a  superhuman  effort,  slew  the  dog  and 


HERACLES   (HERCULES).  247 

then  his  master.  Hereupon  he  collected  the  herd,  and 
was  proceeding  to  the  sea-shore  when  Geryones  himself 
met  him,  and  a  desperate  encounter  took  place,  in  which 
the  giant  perished. 

Heracles  then  drove  the  cattle  into  the  sea,  and  seizing 
one  of  the  oxen  by  the  horns,  swam  with  them  over  to 
the  opposite  coast  of  Iberia  (Spain).  Then  driving  his 
magnificent  prize  before  him  through  Gaul,  Italy,  Illyria, 
and  Thrace,  he  at  length  arrived,  after  many  perilous 
adventures  and  hair-breadth  escapes,  at  Mycenae,  where 
he  delivered  them  up  to  Eurystheus,  who  sacrificed  them 
to  Hera. 

Heracles  had  now  executed  his  ten  tasks,  which  had 
been  accomplished  in  the  space  of  eight  years;  but 
Eurystheus  refused  to  include  the  slaying  of  the  Hydra 
and  the  cleansing  of  the  stables  of  Augeas  among  the 
number,  alleging  as  a  reason  that  the  one  had  been  per- 
formed by  the  assistance  of  lolaus,  and  that  the  other 
had  been  executed  for  hire.  He  therefore  insisted  on 
Heracles  substituting  two  more  labours  in  their  place. 

11.  The  Apples  of  the  Hesperides. — The  eleventh 
task  imposed  by  Eurystheus  was  to  bring  him  the  golden 
apples  of  the  Hesperides,  which  grew  on  a  tree  presented 
by  Gsea  to  Hera,  on  the  occasion  of  her  marriage  with 
Zeus.  This  sacred  tree  was  guarded  by  four  maidens, 
daughters  of  Night,  called  the  Hesperides,  who  were 
assisted  in  their  task  by  a  terrible  hundred-headed 
dragon.  This  dragon  never  slept,  and  out  of  its  hundred 
throats  came  a  constant  hissing  sound,  which  effectually 
warned  off  all  intruders.  But  what  rendered  the  under- 
taking still  more  difficult  was  the  complete  ignorance  of 
the  hero  as  to  the  locality  of  the  garden,  and  he  was 
forced,  in  consequence,  to  make  many  fruitless  journeys 
and  to  undergo  many  trials  before  he  could  find  it. 

He  first  travelled  through  Thessaly  and  arrived  at  the 
river  Echedorus,  where  he  met  the  giant  Cycnus,  the  son 
of  Ares  and  Pyrene,  who  challenged  him  to  single  com- 
bat. In  this  encounter  Heracles  completely  vanquished 


248  MYTHS    OF   ANCIENT    GREECE   AND    ROME. 

his  opponent,  who  was  killed  in  the  contest;  but  now  a 
mightier  adversary  appeared  on  the  scene,  for  the  war- 
god  himself  came  to  avenge  his  son.  A  terrible  struggle 
ensued,  which  had  lasted  some  time,  when  Zeus  inter- 
fered between  the  brothers,  and  put  an  end  to  the 
strife  by  hurling  a  thunderbolt  between  them.  Heracles 
proceeded  on  his  journey,  and  reached  the  banks  of  the 
river  Eridanus,  where  dwelt  the  Xymphs,  daughters  of 
Zeus  and  Themis.  On  seeking  advice  from  them  as  to  his 
route,  they  directed  him  to  the  old  sea-god  Nereus,  who 
alone  knew  the  way  to  the  Garden  of  the  Hesperides. 
Heracles  found  him  asleep,  and  seizing  the  opportunity, 
held  him  so  firmly  in  his  powerful  grasp  that  he  could 
not  possibly  escape,  so  that  notwithstanding  his  various 
metamorphoses  he  was  at  last  compelled  to  give  the  in- 
formation required.  The  hero  then  crossed  over  to 
Libya,  where  he  engaged  in  a  wrestling-match  with  king 
Anteos,  son  of  Poseidon  and  Gaea,  which  terminated 
fatally  for  his  antagonist 

From  thence  he  proceeded  to  Egypt,  where  reigned 
Busiris,  another  son  of  Poseidon,  who  (acting  on  the 
advice  given  by  an  oracle  during  a  time  of  great  scarcity) 
sacrifice  1  all  strangers  to  Zeus.  When  Heracles  arrived 
he  was  seized  and  dragged  to  the  altar;  but  the  powerful 
demi-god  burst  asunder  his  bonds,  and  then  slew  Busiris 
and  his  son. 

Resuming  his  journey  he  now  wandered  on  through 
Arabia  until  he  arrived  at  Mount  Caucasus,  where  Pro- 
metheus groaned  in  unceasing  agony.  It  was  at  this 
time  that  Heracles  (as  already  related)  shot  the  eagle 
which  had  so  long  tortured  the  noble  and  devoted  friend 
of  mankind.  Full  of  gratitude  for  his  deliverance,  Pro- 
metheus instructed  him  how  to  find  his  way  to  that 
remote  region  in  the  far  West  where  Atlas  supported 
the  heavens  on  his  shoulders,  near  which  lay  the  Garden 
of  the  Hesperides.  He  also  warned  Heracles  not  to 
attempt  to  secure  the  precious  fruit  himself,  but  to 
assume  for  a  time  the  duties  of  Atlas,  and  to  despatch 
him  for  the  apples. 


HERACLES   (HERCULES). 


249 


On  arriving  at  his  destination  Heracles  -followed  the 
advice  of  Prometheus.  Atlas,  who  willingly  entered  into 
the  arrangement,  contrived  to  put  the  dragon  to  sleep, 
and  then,  having  cunningly  outwitted  the  Hesperides, 
carried  off  three  of  the  golden  apples,  which  he  now 
brought  to  Heracles.  But  when  the  latter  was  prepared 
to  relinquish  his  burden,  Atlas,  having  once  tasted  the 
delights  of  freedom,  declined  to  resume  his  post,  and 
announced  his  intention  of  being  himself  the  bearer  of 
the  apples  to  Eurystheus,  leaving  Heracles  to  fill  his 
place.  To  this  proposal  the  hero  feigned  assent,  merely 
begging  that  Atlas  would  be  kind  enough  to  support 
the  heavens  for  a  few  moments  whilst  he  contrived  a  pad 
for  his  head.  Atlas  good-naturedly  threw  down  the 
apples  and  once  more  resumed  his  load,  upon  which 
Heracles  bade  him  adieu,  and  departed. 

NVhen  Heracles  conveyed  the  golden  apples  to  Eurys- 
theus the  latter  presented  them  to  the  hero,  whereupon 
Heracles  placed  the  sacred  fruit  on  the  altar  of  Pallas- 
Athene,  who  restored  them  to  the  garden  of  the  Hesperides. 


12. 


Cerberus. — The  twelfth  and  last  labour  which 
Eurystheus  imposed  on  Heracles 
was  to  bring  up  Cerberus  from  the 
loAver  wrorld,  believing  that  all  his 
heroic  powers  would  be  unavailing 
in  the  Realm  of  Shades,  and  that 
in  this,  his  last  and  most  perilous 
undertaking,  the  hero  must  at 
length  succumb  and  perish. 

Cerberus  was  a  monster  dog 
with  three  heads,  out  of  whose 
awful  jaws  dripped  poison;  the 
hair  of  his  head  and  back  was 
formed  of  venomous  snakes,  and 
his  body  terminated  in  the  tail  of 
a  dragon. 

After  being  initiated  into  the 
Eleusinian  Mysteries,  and  obtain- 


250       MYTHS  OF  ANCIENT  GREECE  AND  ROME. 

ing  from  the  priests  certain  information  necessary  for 
the  accomplishment  of  his  task,  Heracles  set  out  for 
Tsenarum  in  Lacolia,  where  there  was  an  opening 
which  led  to  the  under-world.  Conducted  by  Hermes, 
he  commenced  his  descent  into  the  awful  gulf,  where 
myriads  of  shades  soon  began  to  appear,  all  of  whom 
fled  in  terror  at  his  approach,  Meleager  and  Medusa 
alone  excepted.  About  to  strike  the  latter  with  his 
sword,  Hermes  interfered  and  stayed  his  hand,  remind- 
ing him  that  she  was  but  a  shadow,  and  that  consequently 
no  weapon  could  avail  against  her. 

Arrived  before  the  gates  of  Hades  he  found  Theseus 
and  Pirithous,  who  had  been  fixed  to  an  enchanted  rock 
by  Aides  for  their  presumption  in  endeavouring  to  carry 
off  Persephone.  When  they  saw  Heracles  they  implored 
him  to  set  them  free.  The  hero  succeeded  in  delivering 
Theseus,  but  when  he  endeavoured  to  liberate  Pirithous, 
the  earth  shook  so  violently  beneath  him  that  he  was 
compelled  to  relinquish  his  task 

Proceeding  further  Heracles  recognized  Ascalaphus, 
who,  as  we  have  seen  in  the  history  of  Demeter,  had 
revealed  the  fact  that  Persephone  had  swallowed  the 
seeds  of  a  pomegranate  offered  to  her  by  her  husband, 
which  bound  her  to  Aides  for  ever.  Ascalaphus  was 
groaning  beneath  a  huge  rock  which  Demeter  in  her 
anger  had  hurled  upon  him,  and  which  Heracles  now 
removed,  releasing  the  sufferer. 

Before  the  gates  of  his  palace  stood  Aides  the  mighty 
ruler  of  the  lower  world,  and  barred  his  entrance ;  but 
Heracles,  aiming  at  him  with  one  of  his  unerring  darts, 
shot  him  in  the  shoulder,  so  that  for  the  first  time  the 
god  experienced  the  agony  of  mortal  suffering.  Heracles 
then  demanded  of  him  permission  to  take  Cerberus  to 
the  upper-world,  and  to  this  Aides  consented  on  con- 
dition that  he  should  secure  him  unarmed.  Protected 
by  his  breastplate  and  lion's  skin  Heracles  went  in 
search  of  the  monster,  whom  he  found  at  the  mouth  of 
the  river  Acheron.  Undismayed  by  the  hideous  barking 
which  proceeded  from  his  three  heads,  he  seized  the 


HERACLES   (HERCULES).  251 

throat  with  one  hand  and  the  legs  with  the  other,  and 
although  the  dragon  which  served  him  as  a  tail  bit  him 
severely,  he  did  not  relinquish  his  grasp.  In  this  man- 
ner he  conducted  him  to  the  upper-world,  through  an 
opening  near  Troezen  in  Argolia. 

When  Eurystheus  beheld  Cerberus  he  stood  aghast, 
and  despairing  of  ever  getting  rid  of  his  hated  rival,  he 
returned  the  hell-hound  to  the  hero,  who  restored  him 
to  Ai'des,  and  with  this  last  task  the  subjection  of  Hera- 
cles to  Eurystheus  terminated. 

Murder  of  Iphitus. — Free  at  last  Heracles  now  re- 
turned to  Thebes;  and  it  being  impossible  for  him  to 
live  happily  with  Megara  in  consequence  of  his  having 
murdered  her  children  he,  with  her  own  consent,  gave 
her  in  marriage  to  his  nephew  lolaus.  Heracles  himself 
sought  the  hand  of  lole,  daughter  of  Eurytus,  king  of 
(Echalia,  who  had  instructed  him  when  a  boy  in  the  use 
of  the  bow.  Hearing  that  this  king  had  promised  to 
give  his  daughter  to  him  who  could  surpass  himself  and 
his  three  sons  in  shooting  with  the  bow,  Heracles  lost  no 
time  in  presenting  himself  as  a  competitor.  He  soon 
proved  that  he  was  no  unworthy  pupil  of  Eurytus,  for 
he  signally  defeated  all  his  opponents.  But  although 
the  king  treated  him  with  marked  respect  and  honour 
he  refused,  nevertheless,  to  give  him  the  hand  of  his 
daughter,  fearing  for  her  a  similar  fate  to  that  which  had 
befallen  Megara.  Iphitus,  the  eldest  son  of  Eurytus, 
alone  espoused  the  cause  of  Heracles,  and  essayed  to 
induce  his  father  to  give  his  consent  to  the  marriage; 
but  all  to  no  purpose,  and  at  length,  stung  to  the  quick 
at  his  rejection,  the  hero  angrily  took  his  depar- 
ture. 

Soon  afterwards  the  oxen  of  the  king  were  stolen  by 
the  notorious  thief  Autolycus,  and  Heracles  was  suspected 
by  Eurytus  of  having  committed  the  theft.  But  Iphitus 
loyally  defended  his  absent  friend,  and  proposed  to  seek 
out  Heracles,  and  with  his  assistance  to  go  in  search  of 
the  missing  cattle. 


252  MYTHS   OF   ANCIENT   GREECE   AND   ROME. 

The  hero  warmly  welcomed  his  staunch  young  friend, 
and  entered  cordially  into  his  plan.  They  at  once  set 
out  on  their  expedition;  but  their  search  proved  alto- 
gether unsuccessful  When  they  approached  the  city  of 
Tiryns  they  mounted  a  tower  in  hopes  of  discovering  the 
missing  herd  in  the  surrounding  country;  but  as  they 
stood  on  the  topmost  summit  of  the  building,  Heracles 
became  suddenly  seized  with  one  of  his  former  attacks 
of  madness,  and  mistaking  his  friend  Iphitus  for  an 
enemy,  hurled  him  down  into  the  plain  below,  and  he 
was  killed  on  the  spot 

Heracles  now  set  forth  on  a  weary  pilgrimage,  begging 
in  vain  that  some  one  would  purify  him  from  the  murder 
of  Iphitus.  It  was  during  these  wanderings  that  he 
arrived  at  the  palace  of  his  friend  Admetus,  whose  beau- 
tiful and  heroic  wife  (Alcestes)  he  restored  to  her  hus- 
band after  a  terrible  struggle  with  Death,  as  already 
related.  • 

Soon  after  this  event  Heracles  was  struck  with  a 
fearful  disease,  and  betook  himself  to  the  temple  of 
Delphi,  hoping  to  obtain  from  the  oracle  the  means  of 
relief.  The  priestess,  however,  refused  him  a  response 
on  the  ground  of  his  having  murdered  Iphitus,  where- 
upon the  angry  hero  seized  upon  the  tripod,  which  he 
carried  off,  declaring  that  he  would  construct  an  oracle 
for  himself.  Apollo,  who  witnessed  the  sacrilege,  came 
down  to  defend  his  sanctuary,  and  a  violent  struggle 
ensued.  Zeus  once  more  interfered,  and,  flashing  his 
lightnings  between  his  two  favourite  sons,  ended  the 
combat.  The  Pythia  now  vouchsafed  an  answer  to  the 
prayer  of  the  hero,  and  commanded  him,  in  expiation  of 
his  crime,  to  allow  himself  to  be  sold  by  Hermes  for 
three  years  as  a  slave,  the  purchase-money  to  be  given  to 
Eurytus  in  compensation  for  the  loss  of  his  son. 

Heracles  becomes  the  Slave  of  Omphale. — Her- 
acles bowed  in  submission  to  the  divine  will,  and  was 
conducted  by  Hermes  to  Omphale,  queen  of  Lj'dia. 
The  three  talents  which  she  paid  for  him  were  given 


HERACLES   (HERCULES).  253 

to  Eurytus,  who,  however,  declined  to  accept  the 
money,  which  was  handed  over  to  the  children  of 
Iphitus. 

Heracles  now  regained  his  former  vigour.  He  rid  the 
territory  of  Omphale  of  the  robbers  which  infested  it, 
and  performed  for  her  various  other  services  requiring 
strength  and  courage.  It  was  about  this  time  that  he 
took  part  in  the  Calydonian  boar-hunt,  details  of  which 
have  already  been  given. 

When  Omphale  learned  that  her  slave  was  none  other 
than  the  renowned  Heracles  himself  she  at  once  gave 
him  his  liberty,  and  offered  him  her  hand  and  king- 
dom. In  her  palace  Heracles  abandoned  himself  to  all 
the  enervating  luxuries  of  an  oriental  life,  and  so  com- 
pletely was  the  great  hero  enthralled  by  the  fascination 
which  his  mistress  exercised  over  him,  that  whilst  she 
playfully  donned  his  lion's  skin  and  helmet,  he,  attired 
in  female  garments,  sat  at  her  feet  spinning  wool,  and 
beguiling  the  time  by  the  relation  of  his  past  adventures. 

But  when  at  length,  his  term  of  bondage  having  ex- 
pired, he  became  master  of  his  own  actions,  the  manly 
and  energetic  spirit  of  the  hero  reasserted  itself,  and  tear- 
ing himself  away  from  the  palace  of  the  Maeonian  queen, 
he  determined  to  carry  out  the  revenge  he  had  so  long 
meditated  against  the  treacherous  Laomedon  and  the 
faithless  Augeas. 

Heracles  executes  vengeance  on  Laomedon  and 
Aug-eas. — Gathering  round  him  some  of  his  old  brave 
companions-in-arms,  Heracles  collected  a  fleet  of  vessels 
and  set  sail  for  Troy,  where  he  landed,  took  the  city  by 
storm,  and  killed  Laomedon,  who  thus  met  at  length  the 
retribution  he  had  so  richly  deserved. 

To  Telamon,  one  of  his  bravest  followers,  he  gave 
Hesione,  the  daughter  of  the  king,  in  marriage.  When 
Heracles  gave  her  permission  to  release  one  of  the 
prisoners  of  war  she  chose  her  own  brother  Podarces, 
whereupon  she  was  informed  that  as  he  was  already  a 
prisoner  of  war  she  would  be  compelled  to  ransom  him. 


254  MYTHS    OF   ANCIENT    GREECE   AND    ROME. 

On  hearing  this  Hesione  took  off  her  golden  diadem, 
which  she  joyfully  handed  to  the  hero.  Owing  to  this 
circumstance  Podarces  henceforth  bore  the  name  of 
Priamus  (or  Priam),  which  signifies  the  "  ransomed  one." 
Heracles  now  marched  against  Augeas  to  execute  his 
vengeance  on  him  also  for  his  perfidious  conduct.  He 
stormed  the  city  of  Elis  and  put  to  death  Augeas  and  his 
sons,  sparing  only  his  brave  advocate  and  staunch  de- 
fender Phyleus,  on  whom  he  bestowed  the  vacant  throne 
of  his  father. 

Heracles  and  Deianeira. — Heracles  now  proceeded 
to  Calydon,  where  he  wooed  the  beautiful  Deianeira, 
daughter  of  (Eneus,  king  of  ^Etolia;  but  he  encoun- 
tered a  formidable  rival  in  Achelous,  the  river-god,  and 
it  was  agreed  that  their  claims  should  be  decided  by 
single  combat.  Trusting  to  his  power  of  assuming  various 
forms  at  will,  Achelous  felt  confident  of  success;  but  this 
availed  him  nothing,  for  having  at  last  transformed  him- 
self into  a  bull,  his  mighty  adversary  broke  off  one  of  his 
horns,  and  compelled  him  to  acknowledge  himself  de- 
feated. 

After  passing  three  happy  years  with  Deianeira  an 
unfortunate  accident  occurred,  which  for  a  time  marred 
their  felicity.  Heracles  was  one  day  present  at  a  banquet 
given  by  (Eneus,  when,  by  a  sudden  swing  of  his  hand, 
he  had  the  misfortune  to  strike  on  the  head  a  youth  of 
noble  birth,  who,  according  to  the  custom  of  the  ancients, 
was  serving  the  guests  at  table,  and  so  violent  was  the 
blow  that  it  caused  his  death.  The  father  of  the  unfor- 
tunate youth,  who  had  witnessed  the  occurrence,  saw 
that  it  was  the  result  of  accident,  and  therefore  absolved 
the  hero  from  b'ame.  But  Heracles  resolved  to  act 
according  to  the  law  of  the  land,  banished  himself  from 
the  country,  and  bidding  farewell  to  his  father-in-law, 
set  out  for  Trachin  to  visit  his  friend  King  Ceyx,  taking 
with  him  his  wife  Deianeira,  and  his  young  son  Hyllus. 

In  the  course  of  their  journey  they  arrived  at  the  river 
Evenus,  over  which  the  Centaur  Nessus  was  in  the  habit 


HERACLES   (HERCULES).  255 

of  carrying  travellers  for  hire.  Heracles,  with  his  little 
son  in  his  arms,  forded  the  stream  unaided,  intrusting 
his  wife  to  the  care  of  the  Centaur,  who,  chaimed  with 
the  beauty  of  his  fair  burden,  attempted  to  carry  her  off. 
But  her  cries  were  heard  by  her  husband,  who  without 
hesitation  shot  Nessus  through  the  heart  with  one  of  his 
poisoned  arrows.  Now  the  dying  Centaur  was  thirsting 
for  revenge.  He  called  Deianeira  to  his  side,  and  directed 
her  to  secure  some  of  the  blood  which  flowed  from  his 
wound,  assuring  her  that  if,  when  in  danger  of  losing  her 
husband's  affection,  she  used  it  in  the  manner  indicated  by 
him,  it  would  act  as  a  charm,  and  prevent  her  from  being 
supplanted  by  a  rival.  Heracles  and  Deianeira  now  pur- 
sued their  journey,  and  after  several  adventures  at  length 
arrived  at  their  destination. 

Death  of  Heracles. — The  last  expedition  undertaken 
by  the  great  hero  was  against  Eurytus,  king  of  CEchalia, 
to  revenge  himself  upon  this  king  and  his  sons  for  having 
refused  to  bestow  upon  him  the  hand  of  lole,  after  having 
fairly  won  the  maiden.  Having  collected  a  large  army 
Heracles  set  out  for  Euboea  in  order  to  besiege  (Echalia, 
its  capital.  Success  crowned  his  arms.  He  stormed  the 
citadel,  slew  the  king  and  his  three  sons,  reduced  the 
town  to  ashes,  and  carried  away  captive  the  young  and 
beautiful  lole. 

Keturning  from  his  victorious  expedition,  Heracles 
halted  at  Cenoeus  in  order  to  offer  a  sacrifice  to  Zeus, 
and  sent  to  Deianeira  to  Trachin  for  a  sacrificial  robe. 
Deianeira  having  been  informed  that  the  fair  lole  was 
in  the  train  of  Heracles  was  fearful  lest  her  youthful 
charms  might  supplant  her  in  the  affection  of  her  hus- 
band, and  calling  to  mind  the  advice  of  the  dying  Cen- 
taur, she  determined  to  test  the  efficacy  of  the  love-charm 
which  he  had  given  to  her.  Taking  out  the  phial  which 
she  had  carefully  preserved,  she  imbued  the  robe  with  a 
portion  of  the  liquid  which  it  contained,  and  then  sent 
it  to  Heracles. 

The  victorious  hero  clothed  himself  with  the  garment, 


256  MYTHS   OF  ANCIEXT   GREECE   AND   ROME. 

and  was  about  to  perform  the  sacrifice,  when  the  hot  flames 
rising  from  the  altar  heated  the  poison  with  which  it  was 
imbued,  and  soon  every  fibre  of  his  body  was  penetrated 
by  the  deadly  venom.  The  unfortunate  hero,  suffering 
the  most  fearful  tortures,  endeavoured  to  tear  off  the 
robe,  but  it  adhered  so  closely  to  the  skin  that  all  his 
efforts  to  remove  it  only  increased  his  agonies. 

In  this  pitiable  condition  he  was  conveyed  to  Trachin, 
where  Deianeira,  on  beholding  the  terrible  suffering  of 
which  she  was  the  innocent  cause,  was  overcome  with 
grief  and  remorse,  and  hanged  herself  in  despair.  T}he 
dying  hero  called  his  son  Hyllus  to  his  side,  and  desired 
him  to  make  lole  his  wife,  and  then  ordering  his  followers 
to  erect  a  funeral  pyre,  he  mounted  it  and  implored  the 
by-standers  to  set  fire  to  it,  and  thus  in  mercy  to  ter- 
minate his  insufferable  torments.  But  no  one  had  the 
courage  to  obey  him,  until  at  last  his  friend  and  com- 
panion Philoctetes,  yielding  to  his  piteous  appeal,  lighted 
the  pile,  and  received  in  return  the  bow  and  arrows  of 
the  hero. 

Soon  flames  on  flames  ascended,  and  amidst  vivid 
flashes  of  lightning,  accompanied  by  awful  peals  of 
thunder,  Pallas-Athene  descended  in  a  cloud,  and  bore 
her  favourite  hero  in  a  chariot  to  Olympus. 

Heracles  became  admitted  among  the  immortals;  and 
Hera,  in  token  of  her  reconciliation,  bestowed  upon  him 
the  hand  of  her  beautiful  daughter  Hebe,  the  goddess 
of  eternal  youth. 

BELLEROPHON. 

Bellerophon,  or  Bellerophontes,  was  the  son  of  Glaucus, 
king  of  Corinth,  and  grandson  of  Sisyphus.  In  conse- 
quence of  an  unpremeditated  murder  Bellerophon  fled  to 
Tiryns,  where  he  was  kindly  received  by  King  Prcetus, 
who  purified  him  from  his  crime.  An  tea,  the  wife  of 
Prcetus,  was  so  charmed  with  the  comely  youth  that  she 
fell  in  love  with  him;  but  Bellerophon  did  not  return 
her  affection,  and  she,  in  revenge,  slandered  him  to  the 
king  by  a  gross  misrepresentation  of  the  facts. 


BELLEROPHON.  257 

The  first  impulse  of  Proetus,  when  informed  of  the 
conduct  of  Bellerophon,  was  to  kill  him;  but  the  youth, 
with  his  gentle  and  winning  manners,  had  so  endeared 
himself  to  his  host  that  he  felt  it  impossible  to  take  his 
life  with  his  own  hands.  He  therefore  sent  him  to  his 
father-in-law,  lobates,  king  of  Lycia,  with  a  kind  of  letter 
or  tablet  which  contained  mysterious  signs,  indicating  his 
desire  that  the  bearer  of  the  missive  should  be  put  to 
death.  But  the  gods  watched  over  the  true  and  loyal 
youth,  and  inclined  the  heart  of  lobates,  who  was  an  ami- 
able prince,  towards  his  guest.  •  Judging  by  his  appearance 
that  he  was  of  noble  birth,  he  entertained  him,  according 
to  the  hospitable  custom  of  the  Greeks,  in  the  most 
princely  manner  for  nine  days,  and  not  until  the  morn- 
ing of  the  tenth  did  he  inquire  his  name  and  errand. 

Bellerophon  now  presented  to  him  the  letter  intrusted 
to  him  by  Proetus.  lobates,  who  had  become  greatly 
attached  to  the  youth,  was  horror-struck  at  its  contents. 
Nevertheless  he  concluded  that  Proetus  must  have  good 
reasons  for  his  conduct,  and  that  probably  Bellerophon 
had  committed  a  crime  which  deserved  death.  But  as  he 
could  not  make  up  his  mind  to  murder  the  guest  he  had 

grown  to  esteem,  he 
decided  to  despatch  him 
upon  dangerous  enter- 
prises, in  which  he 
would  in  all  probability 
lose  his  life. 

He  first  sent  him  to 
kill    the    Chimsera,    a 

monster  which  was  at  this  time  devastating  the  country. 
The  fore  part  of  its  body  was  that  of  a  lion,  the  centre 
of  a  goat,  and  the  hind  part  of  a  dragon;  whilst  out  of 
jaws  issued  flames  of  fire. 

Before  starting  on  this  difficult  task  Bellerophon  in- 
"  ed  the  protection  of  the  gods,  and  in  answer  to  his 
prayer  they  despatched  to  his  aid  the  immortal-winged 
horse  Pegasus,  the  offspring  of  Poseidon  and  Medusa. 
But  the  divine  animal  would  not  suffer  himself  to  be 

(73)  K 


258  MYTHS   OF  ANCIEXT   GREECE  AND   ROME. 

caught,  and  at  last,  worn  out  with  his  fruitless  exertions, 
Bellerophon  fell  into  a  deep  sleep  beside  the  sacred  spring 
Pirene.  Here  Pallas- Athene  appeared  to  him  in  a  dream, 
and  presented  him  with  a  magic  bridle  for  the  purpose 
of  capturing  the  divine  steed.  On  awaking  Bellerophon 
instinctively  put  out  his  hand  to  grasp  it,  when,  to  his 
amazement,  there  lay  beside  him  the  bridle  of  his  dream, 
whilst  Pegasus  was  quietly  drinking  at  the  fountain 
close  by.  Seizing  him  by  the  mane  Bellerophon  threw 
the  bridle  over  his  head, 
an(^  succeeded  in  mount- 
ing him  without  further 
difficulty;  then  rising  with 
him  into  the  air  he  slew 
the  Chimaera  with  his 


arrows. 

lobates  next  sent  him  on 
an  expedition  against  the 
Solymans,  a  fierce  neigh- 
bouring tribe  with  whom 
he  was  at  enmity.  Bel- 
lerophon succeeded  in  van- 
quishing them,  and  was  then  despatched  against  the 
much-dreaded  Amazons;  but  greatly  to  the  astonishment 
of  lobates  the  hero  again  returned  victorious. 

Finally,  lobates  placed  a  number  of  the  bravest  Lycians 
in  ambush  for  the  purpose  of  destroying  him,  but  not  one 
returned  alive,  for  Bellerophon  bravely  defended  himself 
and  slew  them  all.  Convinced  at  length  that  Bellerophon, 
far  from  deserving  death,  was  the  special  favourite  of  the 
gods,  who  had  evidently  protected  him  throughout  his 
perilous  exploits,  the  king  now  ceased  his  persecutions. 

lobates  admitted  him  to  a  share  in  the  government, 
and  gave  him  his  daughter  in  marriage.  But  Bellerophon 
having  attained  the  summit  of  earthly  prosperity  became 
intoxicated  with  pride  and  vanity,  and  incurred  the  dis- 
pleasure of  the  gods  by  endeavouring  to  mount  to  heaven 
on  his  winged  horse,  for  the  purpose  of  gratifying  his  idle 
curiosity.  Zeus  punished  him  for  his  impiety  by  sending 


a  gadfly  to  sting  the  horse,  who  became  so  restive  that 
he  threw  his  rider,  who  was  precipitated  to  the  earth. 
Filled  with  remorse  at  having  offended  the  gods  Bellero- 
phon  fell  a  prey  to  the  deepest  melancholy,  and  wandered 
about  for  the  remainder  of  his  life  in  the  loneliest  and 
most  desolate  places. 

After  death  he  was  honoured  in  Corinth  as  a  hero,  and 
an  altar  was  erected  to  him  in  the  grove  of  Poseidon. 

THESEUS. 

Aegeus,  king  of  Athens,  being  twice  married,  and 
having  no  children,  was  so  desirous  of  an  heir  to  his 
throne  that  he  made  a  pilgrimage  to  Delphi  in  order  to 
consult  the  oracle.  But  the  response  being  ambiguous, 
he  repaired  to  Troezen  to  consult  his  wise  friend  Pittheus, 
who  reigned  over  that  city,  by  whose  advice  he  contracted 
a  secret  marriage  with  his  friend's  daughter  Aethra. 

After  passing  some  time  with  his  bride,  Aegeus  pre- 
pared to  take  his  departure  for  his  own  dominions;  but 
before  doing  so  he  led  Aethra  to  the  sea-shore,  where, 
after  depositing  his  sword  and  sandals  under  a  huge  rock, 
he  thus  addressed  her:  "Should  the  gods  bless  our  union 
with  a  son,  do  not  reveal  to  him  the  name  and  rank  of 
his  father  until  he  is  old  enough  to  possess  the  strength 
requisite  for  moving  this  stone.  Then  send  him  to  my 
palace  at  Athens  bearing  these  tokens  of  his  identity." 

A  son  was  born  to  Aethra,  whom  she  called  Theseus, 
and  who  was  carefully  trained  and  educated  by  his 
grandfather  Pittheus.  When  he  had  developed  into  a 
strong  and  manly  youth  his  mother  conducted  him  to 
the  spot  where  the  rock  had  been  placed  by  Aegeus,  and 
at  her  command  he  rolled  away  the  stone,  and  took 
possession  of  the  sword  and  sandals  which  had  lain  there 
for  sixteen  years,  and  which  she  now  desired  him  to  con- 
vey to  his  father  Aegeus,  king  of  Athens. 

His  mother  and  grandfather  were  anxious  that  the 
youth  should  travel  by  the  safe  sea  route,  the  road 
between  Troezen  and  Athens  being  at  this  tune  infested 


260  MYTHS   OF  ANCIENT   GREECE   AND   ROME. 

with  robbers  of  great  ferocity  and  enormous  strength. 
But  feeling  within  himself  the  spirit  of  a  hero,  Theseus 
resolved  to  emulate  the  deeds  of  Heracles,  with  whose 
fame  all  Greece  resounded,  and  therefore  chose  the  more 
dangerous  journey  by  land,  as  calculated  to  afford  him 
an  opportunity  of  distinguishing  himself  by  feats  of 
valour. 

His  first  adventure  occurred  at  Epidaurus,  where  he 
met  Periphetes,  a  son  of  Hephaestus,  who  was  armed 
with  an  iron  club,  with  which  he  killed  all  travellers. 
Having  received  from  his  grandfather  a  full  description 
of  this  savage,  Theseus  at  once  recognized  him,  and  rush- 
ing upon  him  with  his  sword,  succeeded  after  a  desperate 
encounter  in  killing  him.  He  appropriated  the  club  as  a 
trophy  of  his  victory,  and  proceeded  on  his  journey  with- 
out hinderance  until  he  arrived  at  the  Isthmus  of  Corinth. 

Here  the  people  warned  him  to  beware  of  Sinnis  the 
robber,  who  forced  all  travellers  to  bend  with  him  one 
of  the  branches  of  a  tall  pine-tree.  Having  dragged  it 
to  the  ground,  the  cruel  Sinnis  suddenly  released  his 
hold,  whereupon  the  bough  rebounding  high  up  into  the 
air,  the  unfortunate  victim  was  dashed  to  the  ground  and 
killed.  When  Theseus  beheld  Sinnis  advancing  towards 
him  he  steadily  awaited  his  approach;  then  seizing  his 
powerful yfcklb,  he  killed  the  inhuman  wretch  with  one 
blow.  ^#S 

Passmg  through  the  woody  district  of  Crommyon 
Theseus  next  slew  a  wild  and  dangerous  sow  which  had 
long  ravaged  the  country. 

He  then  continued  his  journey  and  approached  the  bor- 
ders of  Megara,  where,  on  a  narrow  path  overhanging  the 
sea,  dwelt  the  wicked  Scyron,  another  terror  to  travellers. 
It  was  his  custom  to  compel  all  strangers  who  passed 
his  abode  to  wash  his  feet,  during  which  operation  he 
kicked  them  over  the  rock  into  the  sea.  Theseus  boldly 
attacked  the  giant,  overcame  him,  and  then  flung  his 
body  over  the  cliff  where  so  many  of  his  victims  had 
perished. 

Theseus  now  journeyed  on  to  Eleusis,  where  he  found 


THESEUS.  261 

another  adversary  in  the  person  of  King  Cercyon,  who 
forced  all  comers  to  wrestle  with  him,  and  killed  those 
whom  he  vanquished;  but  Theseus  overcame  the  mighty 
wrestler  and  slew  him. 

Near  Eleusis,  on  the  banks  of  the  river  Cephissus, 
Theseus  met  with  a  new  adventure.  Here  lived  the 
giant  Damastes,  called  Procrustes  or  the  Stretcher,  who 
had  two  iron  beds,  one  being  long  and  the  other  short, 
into  which  he  forced  all  strangers.  In  the  short  one  he 
placed  the  tall  men,  whose  limbs  he  cut  to  the  size  of 
the  bed,  whilst  to  the  short  ones  he  assigned  the  large 
bed,  stretching  them  out  to  fit  it;  and  thus  he  left  his 
victims  to  expire  in  the  most  cruel  torments.  Theseus 
freed  the  country  from  this  inhuman  monster  by  serving 
him  as  he  had  done  his  unfortunate  victims. 

The  hero  now  continued  his  journey,  and  at  length 
reached  Athens  without  meeting  with  any  further  adven- 
tures. When  he  arrived  at  his  destination  he  found  his 
father  a  helpless  tool  in  the  hands  of  the  sorceress  Medea, 
whom  he  had  married  after  her  departure  from  Corinth. 
Knowing,  by  means  of  her  supernatural  powers,  that 
Theseus  was  the  king's  son,  and  fearing  that  her  in- 
fluence might  be  weakened  by  his  presence,  she  poisoned 
the  mind  of  the  old  king  against  the  stranger,  whom  she 
represented  as  being  a  spy.  It  was  accordingly  arranged 
that  Theseus  should  be  invited  to  a  banquet,  and  a  strong 
poison  mixed  with  his  wine. 

Now  Theseus  had  resolved  to  reveal  himself  at  this 
feast  to  the  father  whom  he  yearned  to  embrace.  Before 
tasting  the  wine  he  put  his  plan  into  execution,  and  drew 
out  his  sword  so  that  the  eyes  of  the  king  might  rest 
upon  it.  When  Aegeus  beheld  once  more  the  well-known 
weapon  which  he  had  so  often  wielded,  he  knew  that  it 
was  his  son  who  stood  before  him.  He  warmly  embraced 
him,  presented  him  as  his  heir  to  his  courtiers  and  sub- 
jects, and  then,  no  longer  able  to  endure  the  sight  of 
Medea,  he  banished  her  for  ever  from  his  dominions. 

When  Theseus  was  acknowledged  as  the  rightful  heir 
to  the  throne  he  was  opposed  by  the  fifty  sons  of  Pallas, 


262  MYTHS   OF  ANCIENT   GREECE   AND   ROME. 

the  king's  brother,  who  had  confidently  expected  that  on 
the  demise  of  the  old  king  the  government  of  the  country 
would  devolve  upon  them.  They  therefore  resolved  to 
put  Theseus  to  death;  but  their  plans  becoming  known 
to  him,  he  surprised  them  as  they  lay  in  ambush  awaiting 
his  approach,  and  destroyed  them  all. 

Fearing,  however,  lest  the  Athenians  might  entertain  a 
prejudice  against  him  on  account  of  his  extermination  of 
their  fellow-citizens,  the  Pallantids,  Theseus  resolved  to 
perform  some  signal  service  for  the  state,  which  should 
gain  for  him  the  hearts  of  the  people.  He  accordingly 
decided  to  rid  the  country  of  the  famous  bull  of  Marathon, 
which  had  become  a  terror  to  the  cultivators  of  the  land. 
He  captured  the  animal  and  brought  him  in  chains  to 
Athens,  where,  after  publicly  exhibiting  him  to  the  aston- 
ished multitude,  he  solemnly  sacrificed  him  to  Apollo. 

The  next  enterprise  undertaken  by  Theseus  far  sur- 
passed all  his  other  feats  of  heroic  daring,  and  secured 
to  him  the  universal  admiration  and  gratitude  of  his 
fellow-citizens.  This  was  the  slaying  of  the  Minotaur, 
which  put  an  end  for  ever  to  the  shameful  tribute  of 
seven  youths  and  seven  maidens  which  was  exacted 
from  the  Athenians  every  nine  years. 

The  origin  of  this  barbarous  tribute  was  as  follows: 
Androgeos,  the  youthful  son  of  Minos,  king  of  Crete, 
having  been  treacherously  murdered  by  the  Athenians, 
his  father,  anxious  to  avenge  the  death  of  his  son, 
declared  war  against  their  king  Aegeus,  and  conquered 
Athens  and  the  villages  in  its  vicinity.  The  conqueror 
henceforth  compelled  the  Athenians  to  send  to  him  every 
nine  years  a  tribute  of  seven  youths  and  seven  maidens 
of  the  noblest  families  of  the  land,  who  became  the  prey 
of  the  Minotaur,  a  monster,  half-man,  half-bull,  whose 
lair  was  in  the  wonderful  labyrinth,  constructed  by 
Daedalus  for  the  Cretan  king. 

When  Theseus  informed  his  father  of  his  heroic 
determination,  he  was  overwhelmed  with  grief,  and  en- 
deavoured, by  every  means  in  his  power,  to  shake  his  son's 
resolution,  but,  confident  of  success,  Theseus  assured  his 


father  that  he  would  slay  the  Minotaur  and  return  home 
victorious. 

It  was  customary  for  the  vessel  bearing  its  unhappy 
freight  of  human  victims  to  use  on  this  voyage  black 
sails  only;  but  Theseus  promised  his  father  that,  should 
he  return  in  safety,  he  would  hoist  white  ones  in  their 
place. 

Before  leaving  Athens  Theseus,  by  the  advice  of  an 
oracle,  chose  Aphrodite  as  his  guardian  and  protectress, 
and  accordingly  offered  up  a  sacrifice  to  her.  When  he 
arrived  in  the  presence  of  king  Minos,  the  goddess  of 
Love  inspired  Ariadne,  the  beautiful  daughter  of  the 
king,  with  an  ardent  attachment  for  the  noble  young 
hero.  During  a  secret  interview,  in  which  a  mutual 
confession  of  affection  took  place,  Ariadne  furnished  him 
with  a  sharp  sword  and  a  clue  of  thread,  the  end  of 
which  she  desired  him  to  fasten  at  the  entrance  to  the 
labyrinth  and  to  continue  to  unwind  it  till  he  reached 
the  lair  of  the  Minotaur.  Full  of  hope  as  to  the 
successful  issue  of  his  undertaking,  Theseus  took  leave 
of  the  kind  maiden,  after  expressing  his  gratitude  for 
her  timely  aid. 

At  the  head  of  his  companions  he  was  now  conducted 
by  Minos  to  the  entrance  of  the  labyrinth.  Strictly 
adhering  to  the  injunctions  of  the  fair  Ariadne  he  suc- 
ceeded in  finding  the  Minotaur,  whom,  after  a  fierce  and 
violent  struggle,  he  defeated  and  killed;  then  carefully 
feeling  his  way,  by  means  of  the  clue  of  thread,  he  led 
his  companions  safely  out  of  the  labyrinth.  They  then 
fled  to  their  ship,  taking  with  them  the  lovely  maiden^to 
whose  affection  for  their  deliverer  they  owed  their  safety. 

Arrived  at  the  island  of  Naxos,  Theseus  had  a  dream, 
in  which  Dionysus,  the  wine-god,  appeared  to  him,  and 
informed  him  that  the  Fates  had  decreed  that  Ariadne 
should  be  his  bride,  at  the  same  time  menacing  the  hero 
with  all  kinds  of  misfortunes  should  he  refuse  to  resign 
her.  Now  Theseus,  having  been  taught  from  his  youth 
to  reverence  the  gods,  feared  to  disobey  the  wishes  of 
Dionysus.  He  accordingly  took  a  sad  farewell  of  the 


264  MYTHS   OF  ANCIENT   GREECE  AND   EOME. 

beautiful  maiden  who  so  tenderly  loved  him,  and  left  her 
on  the  lonely  island,  where  she  was  found  and  wooed  by 
the  wine-god. 

Theseus  and  his  companions  felt  keenly  the  loss  of 
their  benefactress,  and  in  their  grief  at  parting  with  her, 
forgot  that  the  ship  still  bore  the  black  sails  with  which 
she  had  left  the  Attic  coast.  As  she  neared  the  port  of 
Athens,  Aegeus,  who  was  anxiously  awaiting  the  return 
of  his  son  on  the  beach,  caught  sight  of  the  vessel  with 
its  black  sails,  and  concluding  that  his  gallant  son  had 
perished,  threw  himself  in  despair  into  the  sea. 

With  the  unanimous  approval  of  the  Athenians. 
Theseus  now  ascended  the  vacant  throne,  and  soon 
proved  himself  to  be  not  only  a  valiant  hero  but  also  a 
wise  prince  and  prudent  legislator.  Athens  was  at  this 
time  but  a  small  city  surrounded  by  a  number  of  villages, 
each  of  which  possessed  its  own  separate  form  of  govern- 
ment; but  by  means  of  kind  and  conciliatory  measures 
Theseus  induced  the  heads  of  these  different  communities 
to  resign  their  sovereignty,  and  to  intrust  the  administra- 
tion of  public  affairs  to  a  court  which  should  sit  constantly 
at  Athens,  and  exercise  jurisdiction  over  all  the  inhabi- 
tants of  Attica.  The  result  of  these  judicious  measures 
was,  that  the  Athenians  became  a  united  and  powerful 
people,  and  that  numbers  of  strangers  and  foreigners 
flocked  to  Athens,  which  became  a  flourishing  maritime 
port  and  a  commercial  centre  of  great  importance. 

Theseus  renewed  the  Isthmian  Games,  and  also  insti- 
tuted numerous  festivals,  the  principal  of  which  was  the 
Panathensea,  held  in  honour  of  Athene-Polias. 

It  is  related  that  Theseus  upon  one  occasion  arrived 
during  a  voyage  at  the  Amazonian  coast.  Anxious  to 
ascertain  the  object  of  his  visit,  the  Amazons  sent  Hippo- 
lyte,  one  of  their  number,  with  presents  to  the  stranger; 
but  no  sooner  did  the  fair  herald  set  foot  on  board  his 
vessel  than  Theseus  set  sail  and  carried  her  off  to 
Athens,  where  he  made  her  his  queen.  Enraged  at  this 
indignity  the  Amazons  determined  to  be  revenged. 
Some  time  afterwards,  when  the  whole  affair  would 


appear  to  have  been  forgotten,  they  seized  the  opportu- 
nity when  the  city  of  Athens  was  in  a  defenceless  con- 
dition and  landed  an  army 
in  Attica.  So  sudden  was 
their  attack  that  they  had 
penetrated  into  the  very 
heart  of  the  city  before  the 
Athenians  could  organize 
their  forces;  but  Theseus 
expeditiously  collected  his 
troops  and  commenced  such 
a  furious  onslaught  upon 
the  invaders  that,  after  a 
desperate  encounter,  they 
were  driven  from  the  city. 
Peace  was  then  concluded, 
whereupon  the  Amazons 
evacuated  the  country.  Bur- 
ing  this  engagement  Hippolyte,  forgetful  of  her  origin, 
fought  valiantly  by  the  side  of  her  husband  against  her 
own  kinsfolk,  and  perished  on  the  field  of  battle. 

It  was  soon  after  this  sad  event  that  Theseus  joined 
the  world-renowned  Calydonian  Boar-hunt,  in  which  he 
took  a  leading  part.  He  also  formed  one  of  the  brave 
band  who  shared  in  the  perils  of  the  Argonautic  expedi- 
tion. 

The  remarkable  friendship  which  existed  between  The- 
seus and  Pirithous  originated  under  such  peculiar  circum- 
stances that  it  is  worthy  of  mention. 

Hearing  upon  one  occasion  that  his  herds,  pasturing 
in  the  plains  of  Marathon,  had  been  carried  off  by  Piri- 
thous, Theseus  collected  together  an  armed  force  and 
sallied  forth  to  punish  the  plunderer.  But,  when  the 
two  heroes  met  face  to  face,  both  were  seized  with 
an  impulse  of  sympathetic  admiration  for  each  other. 
Pirithous,  holding  out  his  hand  in  token  of  peace, 
exclaimed,  "  What  satisfaction  shall  I  render  thee,  oh 
Theseus?  Be  thou  thyself  the  judge."  Theseus  seized 
the  proffered  hand  and  replied,  "  I  ask  nought  save  thy 


266  MYTHS  OF  ANCIENT   GREECE  AND   ROME. 

friendship;"  whereupon  the  heroes  embraced  each  other 
and  swore  eternal  fidelity. 

When,  soon  afterwards,  Pirithous  became  united  to 
Hippodamia,  a  Thessalian  princess,  he  invitea  Theseus  to 
the  wedding-feast,  which  was  also  attended,  among  other 
guests,  by  a  large  number  of  Centaurs,  who  were  friends 
of  Pirithous.  Towards  the  end  of  the  banquet  Eurytion, 
a  young  Centaur,  heated  and  flushed  with  wine,  seized 
the  lovely  bride  and  sought  by  force  to  carry  her  off 
The  other  Centaurs,  following  his  example,  each  endeav- 
oured to  capture  a  maiden.  Pirithous  and  his  followers, 
aided  by  Theseus,  who  rendered  most  valuable  assist- 
ance, attacked  the  Centaurs,  and  after  a  violent  hand- 
to-hand  struggle  in  which  many  perished,  forced  them 
to  relinquish  their  prey. 

After  the  death  of  Hippolyte  Theseus  sought  the 
hand  of  Phaedra,  the  sister  of  his  former  bride  Ariadne, 
to  whom  he  became  united.  For  some  years  they  lived 
happily  together,  and  their  union  was  blessed  by  the 
birth  of  two  sons.  During  this  time  Hippolytus,  the  son 
of  the  Amazonian  queen,  had  been  absent  from  home, 
having  been  placed  under  the  care  of  the  king's  uncles 
in  order  to  be  educated.  When,  having  grown  to  man- 
hood, he  now  returned  to  his  father's  palace,  his  young 
stepmother,  Phaedra,  fell  violently  in  love  with  him;  but 
Hippolytus  failed  to  return  her  affection,  and  treated  her 
with  contempt  and  indifference.  Filled  with  rage  and 
despair  at  his  coldness  Phaedra  put  an  end  to  her  ex- 
istence; and  when  she  was  discovered  by  her  husband 
she  held  in  her  hand  a  letter,  accusing  Hippolytus  of 
being  the  cause  of  her  death,  and  of  having  conspired 
against  the  honour  of  the  king. 

Now  Poseidon  had  upon  one  occasion  promised  to 
grant  Theseus  whatever  request  he  should  demand;  he 
therefore  called  upon  the  sea-god  to  destroy  Hippolytus, 
whoin  he  cursed  in  the  most  solemn  manner.  The 
father's  awful  malediction  fell  but  too  soon  upon  his 
innocent  son;  for,  as  the  latter  was  driving  his  chariot 
along  the  sea-shore,  between  Troezen  and  Athens,  a 


THESEUS.  267 

monster,  sent  by  Poseidon,  rose  out  of  the  deep,  and  so 
frightened  the  horses  that  they  became  altogether  un- 
manageable. As  they  rushed  on  in  their  mad  career 
the  chariot  was  dashed  to  pieces,  and  the  unfortunate 
youth,  whose  feet  had  become  entangled  in  the  reins, 
was  dragged  along  until  life  was  nearly  extinct. 

In  this  condition  he  was  found  by  the  unhappy  Theseus, 
who,  having  ascertained  the  true  facts  of  the  case  from 
an  old  servant  of  Phaedra,  had  hastened  to  prevent  the 
catastrophe.  But  he  arrived  to/)  late,  and  was  only  able 
to  soothe  the  last  moments  of  his  dying  son  by  acknow- 
ledging the  sad  mistake  which  he  had  committed,  and 
declaring  his  firm  belief  in  his  honour  and  innocence. 

After  these  events  Theseus  was  persuaded  by  his 
friend  Pirithous,  who  had  also  about  this  time  lost  his 
young  wife,  Hippodamia,  to  join  him  in  a  journey 
through  Greece,  with  the  object  of  carrying  off  by  force 
the  most  beautiful  maidens  whom  they  should  chance 
to  meet. 

Arrived  at  Sparta  they  beheld,  in  the  temple  of 
Artemis,  Helen,  the  daughter  of  Zeus  and  Leda,  who  was 
engaged  in  performing  sacred  dances  in  honour  of  the 
goddess.  Although  the  maiden  was  only  nine  years  old 
the  fame  of  her  beauty,  which  was  destined  to  play  so 
important  a  part  in  the  history  of  Greece,  had  already 
spread  far  and  wide.  Theseus  and  Pirithous  forcibly 
abducted  her,  and  then  having  cast  lots  for  her,  she  fell 
to  Theseus,  who  placed  her  under  the  charge  of  his 
mother  ^thra. 

Pirithous  now  requested  Theseus  to  assist  him  in  his 
ambitious  scheme  of  descending  to  the  lower  world  and 
carrying  off  Persephone,  the  queen  of  Hades.  Though 
fully  alive  to  the  perils  of  the  undertaking  Theseus 
would  not  forsake  his  friend,  and  together  they  sought 
the  gloomy  realm  of  Shades.  But  Aides  had  been  fore- 
warned of  their  approach,  and  scarcely  had  the  two 
friends  set  foot  within  his  dominions  when,  by  his  orders, 
they  were  seized,  bound  with  chains,  and  secured  to  an 
enchanted  rock  at  the  entrance  of  Hades.  Here  the  two 


268  MYTHS   OF  ANCIENT   GREECE   AND   ROME. 

friends  languished  for  many  years,  until  Heracles  passed 
by  in  his  search  for  Cerberus,  when  he  released  Theseus; 
but  in  obedience  to  an  injunction  of  the  gods,  left  Piri- 
thous  to  endure  for  ever  the  punishment  of  his  too  daring 
ambition. 

While  Theseus  was  imprisoned  in  the  under  world 
Castor  and  Pollux,  the  brothers  of  Helen,  invaded 
Athens,  and  demanded  the  restoration  of  their  young 
sister.  Seeing  his  country  threatened  with  the  horrors 
of  warfare,  an  Athenian  citizen  named  Academus,  who 
knew  of  Helen's  place  of  concealment,  repaired  to  the 
camp  of  the  Dioscuri,  and  informed  them  where  they  would 
find  her.  ^Ethra  at  once  resigned  her  charge,  where- 
upon the  brothers  took  leave  of  Athens,  and,  accompanied 
by  Helen,  returned  to  their  native  country. 

But  the  prolonged  absence  of  Theseus  gave  rise  to 
other  troubles  of  a  more  serious  character.  Thinking  the 
opportunity  favourable  for  a  revolt,  a  faction,  headed  by 
Menesthius,  a  descendant  of  Erechtheus,  arrogated  to 
themselves  supreme  power,  and  seized  the  reins  of  govern- 
ment. 

Returned  to  Athens,  Theseus  at  once  took  active  mea- 
sures to  quell  the  insubordination  which  existed  on  all 
sides.  He  expelled  Menesthius  from  office,  rigorously 
punished  the  ringleaders  of  the  revolt,  and  placed  him- 
self once  more  upon  the  throne.  But  his  hold  upon  the 
people  was  gone..  His  former  services  were  all  forgotten, 
and,  finding  at  length  that  dissensions  and  revolts  were 
rife,  he  voluntarily  abdicated  the  throne,  and  retired  to  his 
estates  in  the  island  of  Scyros.  Here  Lycomedes,  king 
of  the  island,  feigned  to  receive  him  with  the  utmost 
friendship;  but  being,  as  it  is  supposed,  in  league  with 
Menesthius,  he  led  the  old  king  to  the  summit  of  a  high 
rock,  under  pretence  of  showing  him  his  estates,  and 
treacherously  killed  him  by  pushing  him  over  the  cliff. 

Many  centuries  after  his  death,  by  the  command  of 
the  oracle  of  Delphi,  Cimon,  the  father  of  Miltiades,  at 
the  conclusion  of  the  Persian  war,  brought  the  remains 
of  Theseus,  the  great  benefactor  of  Athens,  to  that  city, 


and  in  his  honour  a  temple  was  erected,  which  exists  to 
the  present  day,  and  serves  as  a  museum  of  art 

CEDIPUS. 

Laius,  king  of  Thebes,  the  son  of  Labdacus,  and  a  direct 
descendant  of  Cadmus,  was  married  to  Jocaste,  the  daughter 
of  a  noble  Theban.  An  oracle  having  foretold  that  he 
would  perish  by  the  hand  of  his  own  son,  he  determined 
to  destroy  the  infant  to  whom  Jocaste  had  just  given 
birth.  With  the  consent  of  his  wife,  whose  affection  for 
her  husband  overcame  her  love  for  her  child,  he  pierced  the 
feet  of  the  babe,  bound  them  together,  and  handed  the 
infant  over  to  a  servant,  with  instructions  to  expose  him  on 
Mount  Citha?ron  to  perish.  But  instead  of  obeying  this 
cruel  command,  the  servant  intrusted  him  to  a  shepherd 
who  was  tending  the  flocks  of  Polybus,  king  of  Corinth, 
and  then  returned  to  Laius  and  Jocaste,  and  informed 
them  that  their  orders  had  been  obeyed.  The  parents 
were  satisfied  with  the  intelligence,  and  quieted  their 
conscience  by  the  reflection  that  they  had  thus  prevented 
their  son  from  committing  the  crime  of  parricide. 

Meanwhile  the  shepherd  of  king  Polybus  had  unbound 
the  feet  of  the  infant,  and  in  consequence  of  their  being 
much  swollen  he  called  him  (Edipus,  or  Swollen-foot. 
He  then  carried  him  to  the  king,  his  master,  who, 
pitying  the  poor  little  waif,  enlisted  for  him  the  kind 
offices  of  his  wife,  Merope.  (Edipus  was  adopted  by  the 
king  and  queen  as  their  own  son,  and  grew  up  in  the 
belief  that  they  were  his  parents,  until  one  day  a  Corinthian 
noble  taunted  him  at  a  banquet  with  not  being  the  son  of 
the  king.  Stung  at  this  reproach  the  youth  appealed 
to  Merope,  but  receiving  an  equivocal,  though  kindly 
answer,  he  repaired  to  Delphi  to  consult  the  oracle.  The 
Pythia  vouchsafed  no  reply  to  his  inquiry,  but  informed 
him,  to  his  horror,  that  he  was  fated  to  kill  his  father  and 
to  marry  his  own  mother. 

Filled  with  dismay,  for  he  was  tenderly  attached  to 
Polybus  and  Merope,  (Edipus  determined  not  to  return 


270  MYTHS  OF  ANCIENT   GREECE  AND   ROME. 

to  Corinth,  and  took  instead  the  road  leading  to  Boeotia. 
On  his  way  a  chariot  passed  him,  in  which  sat  an  old 
man  with  two  servants,  who  rudely  pushed  the  pedestrian 
out  of  the  path.  In  the  scuffle  which  ensued  (Edipus 
struck  the  old  man  with  his  heavy  stick,  and  he  fell  back 
dead  on  the  seat  of  the  chariot.  Struck  with  dismay  at 
the  unpremeditated  murder  which  he  had  committed,  the 
youth  fled,  and  left  the  spot  without  learning  that  the 
old  man  whom  he  had  killed  was  his  father,  Laius,  king 
of  Thebes. 

Not  long  after  this  occurrence  the  Sphinx  (full  details 
of  whom  have  already  been  given)  was  sent  by  the  god- 
dess Hera  as  a  punishment  to  the  Thebans.  Stationed 
on  a  rocky  height  just  outside  the  city,  she  propounded 
to  the  passers  by  riddles  which  she  had  been  taught  by 
the  Muses,  and  whoever  failed  to  solve  them  was  torn 
in  pieces  and  devoured  by  the  monster,  and  in  this 
manner  great  numbars  of  tb.3  inhabitants  of  Thebes  had 
perished. 

Now  on  the  death  of  the  old  king  Laius,  Creon,  the 
brother  of  the  widowed  queen,  had  seized  the  reins  of 
government  and  mounted  the  vacant  throne;  and  when 
at  length  his  own  son  fell  a  victim  to  the  Sphinx,  he 
resolved  at  all  costs  to  rid  the  country  of  this  fearful 
scourge.  He  accordingly  issued  a  proclamation,  that  the 
kingdom  and  the  hand  of  his  sister  Jocaste  should  be 
awarded  to  him  who  should  succeed  in  solving  one  of  the 
riddles  of  the  Sphinx,  it  having  been  foretold  by  an 
oracle  that  only  then  would  the  country  be  freed  from 
the  monster. 

Just  as  this  proclamation  was  being  made  in  the 
streets  of  Thebes  (Edipus,  with  his  pilgrim's  staff  in  his 
hand,  entered  the  city.  Tempted  by  the  prospect  of  so 
magnificent  a  reward  he  repaired  to  the  rock,  and  boldly 
requested  the  Sphinx  to  propound  to  him  one  of  her 
riddles.  She  proposed  to  him  one  which  she  deemed 
impossible  of  solution,  but  (Edipus  at  once  solved  it; 
whereupon  the  Sphinx,  full  of  rage  and  despair,  precipi- 
tated herself  into  the  abyss  and  perished.  (Edipus 


271 

received  the  promised  reward.  He  became  king  of 
Thebes  and  the  husband  of  Jocaste,  the  widow  of  his 
father,  king  Laius. 

For  many  years  CEdipus  enjoyed  the  greatest  happiness 
and  tranquillity.  Four  children  were  born  to  him — two 
sons,  Eteocles  and  Polynices,  and  two  daughters,  Antigone 
and  Ismene.  But  at  last  the  gods  afflicted  the  country 
with  a  grievous  pestilence,  which  made  terrible  havoc 
among  the  people.  In  their  distress  they  entreated  the 
help  of  the  king,  who  was  regarded  by  his  subjects  as  a 
special  favourite  of  the  gods.  CEdipus  consulted  an  oracle, 
and  the  response  was  that  the  pestilence  would  continue 
to  rage  until  the  land  was  purified  of  the  blood  of  king 
Laius,  whose  murderer  was  living  unpunished  at  Thebes. 

The  king  now  invoked  the  most  solemn  imprecations 
on  the  head  of  the  murderer,  and  offered  a  reward  for 
any  information  concerning  him.  He  then  sent  for  the 
blind  old  seer  Tiresias,  and  implored  him,  by  means  of 
his  prophetic  powers,  to  reveal  to  him  the  author  of  the 
crime.  Tiresias  at  first  hesitated,  but  yielding  to  the 
earnest  solicitations  of  the  king,  the  old  prophet  thus 
addressed  him :  "  Thou  thyself  art  the  murderer  of  the  old 
king  Laius,  Avho  was  thy  father;  and  thou  art  wedded 
to  his  widow,  thine  own  mother."  In  order  to  convince 
CEdipus  of  the  truth  of  his  words,  he  brought  forward  the 
old  servant  who  had  exposed  him  as  a  babe  on  Mount 
Cithseron,  and  the  shepherd  who  had  conveyed  him  to 
king  Polybus.  Horrified  at  this  awful  revelation  CEdipus, 
in  a  fit  of  despair,  deprived  himself  of  sight,  and  the  un- 
fortunate Jocaste,  unable  to  survive  her  disgrace,  hanged 
herself. 

Accompanied  by  his  faithful  and  devoted  daughter 
Antigone,  CEdipus  quitted  Thebes  and  became  a  miser- 
able and  homeless  outcast,  begging  his  bread  from  place 
to  place.  At  length,  after  a  long  and  painful  pilgrimage, 
he  found  a  place  of  refuge  in  the  grove  of  the  Eumenides 
(at  Colonus,  near  Athens),  where  his  last  moments  were 
soothed  and  tended  by  the  care  and  devotion  of  the  faith- 
ful Antigone. 


272  MYTHS   OF  ANCIENT   GREECE   ANP   ROME. 


THE  SEVEN  AGAINST  THEBES. 

After  the  voluntary  abdication  of  (Edipus,  his  two  sons, 
Eteocles  and  Polynices,  took  possession  of  the  crown  and 
reigned  over  the  city  of  Thebes.  But  Eteocles,  being  an 
ambitious  prince,  soon  seized  the  reins  of  government  him- 
self, and  expelled  his  brother  from  the  throne. 

Polynices  now  repaired  to  Argos,  where  he  arrived  in 
the  dead  of  night.  Outside  the  gates  of  the  royal  palace 
he  encountered  Tydeus,  the  son  of  (Eneus,  king  of  Caly- 
don.  Having  accidentally  killed  a  relative  in  the  chase, 
Tydeus  was  also  a  fugitive;  but  being  mistaken  by  Poly- 
nices in  the  darkness  for  an  enemy,  a  quarrel  ensued, 
which  might  have  ended  fatally,  had  not  king  Adrastus, 
aroused  by  the  clamour,  appeared  on  the  scene  and 
parted  the  combatants. 

By  the  light  of  the  torches  borne  by  his  attendants 
Adrastus  observed,  to  his  surprise,  that  on  the  shield  of 
Polynices  a  lion  was  depicted,  and  on  that  of  Tydeus  a 
boar.  The  former  bore  this  insignia  in  honour  of  the 
renowned  hero  Heracles,  the  latter  in  memory  of  the 
famous  Calydonian  boar-hunt.  This  circumstance  re- 
minded the  king  of  an  extraordinary  oracular  prediction 
concerning  his  two  beautiful  daughters,  Argia  and  Dei- 
pyle,  which  was  to  the  effect  that  he  would  give  them  in 
marriage  to  a  lion  and  a  boar.  Hailing  with  delight 
what  he  regarded  as  an  auspicious  solution  of  the  mys- 
terious prophecy,  he  invited  the  strangers  into  his  palace; 
and  when  he  heard  their  history,  and  had  convinced 
himself  that  they  were  of  noble  birth,  he  bestowed  upon 
Polynices  his  beautiful  daughter  Argia,  and  upon  Tydeus 
the  fair  Deipyle,  promising  at  the  same  time  that  he 
would  assist  both  his  sons-in-law  to  regain  their  rightful 
patrimony. 

The  first  care  of  Adrastus  was  to  aid  Polynices  in 
regaining  possession  of  his  lawful  share  in  the  govern- 
ment of  Thebes.  He  accordingly  invited  the  most 
powerful  chiefs  in  his  kingdom  to  join  in  the  expedition, 


THE   SEVEN    AGAINST   THEBES.  273 

all  of  whom  readily  obeyed  the  call  with  the  exception 
of  the  king's  brother-in-law,  Amphiaraus,  the  seer.  As 
he  foresaw  a  disastrous  termination  to  the  enterprise,  and 
knew  that  not  one  of  the  heroes,  save  Adrastus  himself, 
would  return  alive,  he  earnestly  dissuaded  the  king  from 
carrying  out  his  project,  and  declined  to  take  any  part  in 
the  undertaking.  But  Adrastus,  seconded  by  Polynices 
and  Tydeus,  was  obstinately  bent  on  the  achievement  of 
his  purpose,  and  Amphiaraus,  in  order  to  escape  from 
their  importunities,  concealed  himself  in  a  hiding-place 
known  only  to  his  wife  Eriphyle. 

Now  on  the  occasion  of  the  marriage  of  Amphiaraus 
it  had  been  agreed,  that  if  he  ever  differed  in  opinion 
with  the  king,  his  wife  should  decide  the  question. 
As  the  presence  of  Amphiaraus  was  indispensable  to 
the  success  of  the  undertaking,  and,  moreover,  as  Adras- 
tus would  not  enter  upon  it  without  "the  eye  of  the 
army,"  as  he  called  his  brother-in-law,  Polynices,  bent  on 
securing  his  services,  determined  to  bribe  Eriphyle  to 
use  her  influence  with  her  husband  and  to  decide  the 
question  in  accordance  with  his  wishes.  He  bethought 
himself  of  the  beautiful  necklace  of  Harmonia,  wife  of 
Cadmus,  which  he  had  brought  with  him  in  his  flight 
from  Thebes.  Without  loss  of  time  he  presented  himself 
before  the  wife  of  Amphiaraus,  and  held  up  to  her  admir- 
ing gaze  the  glittering  bauble,  promising  that  if  she 
revealed  the  hiding-place  of  her  husband  and  induced 
him  to  join  the  expedition,  the  necklace  should  be  hers. 
Eriphyle,  unable  to  withstand  the  tempting  bait,  ac- 
cepted the  bribe,  and  thus  Amphiaraus  was  compelled  to 
join  the  army.  But  before  leaving  his  home  he  extorted 
a  solemn  promise  from  his  son  Alcmseon  that,  should  he 
perish  on  the  field  of  battle,  he  would  avenge  his  death 
on  his  mother,  the  perfidious  Eriphyle. 

Seven  leaders  were  now  chosen,  each  at  the  head  of  a 
separate  detachment  of  troops.  These  were  Adrastus 
the  king,  his  two  brothers  Hippomedon  and  Partheno- 
pseus,  Capaneus  his  nephew,  Polynices  and  Tydeus,  and 
Amphiaraus.  'Wl 

(73)  S 


274  MYTHS    OF   ANCIENT   GREECE   AND    ROME. 

When  the  army  was  collected  they  set  out  for  Nemea, 
which  was  at  this  time  governed  by  king  Lycurgus. 
Here  the  Argives,  being  short  of  water,  halted  on  the 
outskirts  of  a  forest  in  order  to  search  for  a  spring,  when 
they  saw  a  majestic  and  beautiful  woman  seated  on  the 
trunk  of  a  tree,  nursing  an  infant.  They  concluded  from 
her  noble  and  queenly  appearance  that  she  must  be  a 
goddess,  but  were  informed  by  her  that  she  was  Hypsi- 
pile,  queen  of  the  Lemnians,  who  had  been  carried  away 
captive  by  pirates,  and  sold  as  a  slave  to  king  Lycurgus, 
and  that  she  was  now  acting  as  nurse  to  his  infant  son. 
When  the  warriors  told  her  that  they  were  in  search  of 
water,  she  laid  the  child  down  in  the  grass,  and  led  them 
to  a  secret  spring  in  the  forest,  with  which  she  alone  was 
acquainted.  But  on  their  return  they  found,  to  their  • 
grief,  that  the  unfortunate  babe  had  been  killed  during 
their  absence,  by  a  serpent.  They  slew  the  reptile,  and 
then  collecting  the  remains  of  the  infant,  they  buried 
them  with  funereal  honours  and  proceeded  on  their  way. 

The  warlike  host  now  appeared  before  the  walls  of 
Thebes,  and  each  leader  placed  himself  before  one  of 
the  seven  gates  of  the  city  in  readiness  for  the  attack. 
Eteocles,  in  conjunction  with  Creon,  had  made  due 
preparations  to  repel  the  invaders,  and  had  stationed 
troops,  under  the  command  of  trusty  leaders,  to  guard 
each  of  the  gates.  Then,  according  to  the  practice  of  the 
ancients  of  consulting  soothsayers  before  entering  upon 
any  undertaking,  the  blind  old  seer  Tiresias  was  sent  for, 
who,  after  carefully  taking  the  auguries  from  the  flight 
of  birds,  declared  that  all  efforts  to  defend  the  city  would 
prove  unavailing,  unless  the  youngest  descendant  of  the 
house  of  Cadmus  would  offer  himself  as  a  voluntary 
sacrifice  for  the  good  of  the  state. 

When  Creon  heard  the  words  of  the  seer  his  first 
thought  was  of  his  favourite  son  Menceceus,  the  youngest 
scion  of  the  royal  house,  who  was  present  at  the  inter- 
view. He  therefore  earnestly  implored  him  to  leave  the 
city,  and  to  repair  for  safety  to  Delphi.  But  the  gallant 
youth  heroically  resolved  to  sacrifice  his  life  for  the 


THE   SEVEN  AGAINST  THEBES.  275 

benefit  of  his  country,  and  after  taking  leave  of  his  old 
father,  mounted  the  city  walls,  and  plunging  a  dagger 
into  his  heart,  perished  in  the  sight  of  the  contending 
hosts. 

Adrastus  now  gave  his  troops  the  word  of  command  to 
storm  the  city,  and  they  rushed  forward  to  the  attack 
with  great  valour.  The  battle  raged  long  and  furiously, 
and  after  heavy  losses  on  both  sides  the  Argives  were 
routed  and  put  to  flight. 

After  the  lapse  of  some  days  they  reorganized  their 
forces,  and  again  appeared  before  the  gates  of  Thebes, 
when  Eteocles,  grieved  to  think  that  there  should  be 
such  a  terrible  loss  of  life  on  his  account,  sent  a  herald 
into  the  opposite  camp,  with  a  proposition  that  the  fate 
of  the  campaign  should  be  decided  by  single  combat 
between  himself  and  his  brother  Polynices.  The  chal- 
lenge was  readily  accepted,  and  in  the  duel  which  took 
place  outside  the  city  walls,  in  the  sight  of  the  rival 
forces,  Eteocles  and  Polynices  were  both  fatally  wounded 
and  expired  on  the  field  of  battle. 

Both  sides  now  claimed  the  day,  and  the  result  was 
that  hostilities  recommenced,  and  soon  the  battle  raged 
with  greater  fury  than  ever.  But  victory  at  last  declared 
itself  for  the  Thebans.  In  their  flight  the  Argives  lost 
all  their  leaders,  Adrastus  excepted,  who  owed  his  safety 
to  the  fleetness  of  his  horse  Arion. 

By  the  death  of  the  brothers,  Creon  became  once  more 
king  of  Thebes,  and  in  order  to  show  his  abhorrence  of 
the  conduct  of  Polynices  in  fighting  against  his  country, 
he  strictly  forbade  any  one  to  bury  either  his  remains  or 
those  of  his  allies.  But  the  faithful  Antigone,  who  had 
returned  to  Thebes  on  the  death  of  her  father,  could  not 
endure  that  the  body  of  her  brother  should  remain  un- 
buried.  She  therefore  bravely  disregarded  the  orders 
of  the  king,  and  endeavoured  to  give  sepulture  to  the 
remains  of  Polynices. 

When  Creon  discovered  that  his  commands  had  been 
set  at  defiance,  he  inhumanly  condemned  the  devoted 
maiden  to  be  entombed  alive  in  a  subterranean  vault. 


276  MYTHS  OF  ANCIENT  GREECE  AND  ROME. 

But  retribution  was  at  hand.  His  son,  Hsemon,  who 
was  betrothed  to  Antigone,  having  contrived  to  effect  an 
entrance  into  the  vault,  was  horrified  to  find  that  Antigone 
had  hanged  herself  by  her  veil.  Feeling  that  life  with- 
out her  would  be  intolerable,  he  threw  himself  in  despair 
on  his  own  sword,  and  after  solemnly  invoking  the  male- 
diction of  the  gods  on  the  head  of  his  father,  expired 
beside  the  dead  body  of  his  betrothed. 

Hardly  had  the  news  of  the  tragic  fate  of  his  son 
reached  the  king,  before  another  messenger  appeared, 
bearing  the  tidings  that  his  wife  Eurydice,  on  hearing  of 
the  death  of  Haemon,  had  put  an  end  to  her  existence, 
and  thus  the  king  found  himself  in  his  old  age  both 
widowed  and  childless. 

Nor  did  he  succeed  in  the  execution  of  his  vindictive 
designs;  for  Adrastus,  who,  after  his  flight  from  Thebes, 
had  taken  refuge  at  Athens,  induced  Theseus  to  lead 
an  army  against  the  Thebans,  to  compel  them  to  restore 
the  dead  bodies  of  the  Argive  warriors  to  their  friends, 
in  order  that  they  might  perform  due  funereal  rites  in 
honour  of  the  slain.  This  undertaking  was  successfully 
accomplished,  and  the  remains  of  the  fallen  heroes  were 
interred  with  due  honours. 

THE   EPIGONI. 

Ten  years  after  these  events  the  sons  of  the  slain 
heroes,  who  were  called  Epigoni,  or  descendants,  re- 
solved to  avenge  the  death  of  their  fathers,  and  with  this 
object  entered  upon  a  new  expedition  against  the  city  of 
Thebes. 

By  the  advice  of  the  Delphic  oracle  the  command  was 
intrusted  to  Alcmseon,  the  son  of  Amphiaraus;  but  re- 
membering the  injunction  of  his  father  he  hesitated  to 
accept  this  post  before  executing  vengeance  on  his 
mother  Eriphyle.  Thersander,  however,  the  son  of 
Polynices,  adopting  similar  tactics  to  those  of  his  father, 
bribed  Eriphyle  with  the  beautiful  veil  of  Harmonia, 
beoueathed  to  him  by  Polynices,  to  induce  her  son  Ale- 


THE   EPIGOXI.  277 

mseon  and  Ins  brother  Amphilochus  to  join  in  this  second 
war  against  Thebes. 

Now  the  mother  of  Alcmaeon  was  gifted  with  that  rare 
fascination  which  renders  its  possessor  irresistible  to  all 
who  may  chance  to  come  within  its  influence;  nor  was 
her  own  son  able  to  withstand  her  blandishments.  Yield- 
ing therefore  to  her  wily  representations  he  accepted  the 
command  of  the  troops,  and  at  the  head  of  a  large  and 
powerful  army  advanced  upon  Thebes: 

Before  the  gates  of  the  city  Alcmseon  encountered  the 
Thebans  under  the  command  of  Laodamas,  the  son  of 
Eteocles.  A  fierce  battle  ensued,  in  which  the  Theban 
leader,  after  performing  prodigies  of  valour,  perished 
by  the  hand  of  Alcmaeon. 

After  losing  their  chief  and  the  flower  of  their  army, 
the  Thebans  retreated  behind  the  city  walls,  and  the 
enemy  now  pressed  them  hard  on  every  side.  In  their 
distress  they  appealed  to  the  blind  old  seer  Tiresias, 
who  was  over  a  hundred  years  old.  With  trembling 
lips  and  in  broken  accents,  he  informed  them  that 
they  could  only  save  their  lives  by  abandoning  their 
native  city  with  their  wives  and  families.  Upon  this 
they  despatched  ambassadors  into  the  enemy's  camp;  and 
whilst  these  were  protracting  negotiations  during  the 
night,  the  Thebans,  with  their  wives  and  children,  evacu- 
ated the  city.  Next  morning  the  Argives  entered  Thebes 
and  plundered  it,  placing  Thersander,  the  son  of  Poly- 
nices  (who  was  a  descendant  of  Cadmus),  on  the  throne 
which  his  father  had  so  vainly  contested. 

ALCM^ON  AND  THE  NECKLACE. 

When  Alcmseon  returned  from  his  expedition  against 
the  Thebans  he  determined  to  fulfil  the  last  injunction 
of  his  father  Amphiaraus,  who  had  desired  him  to  be 
revenged  on  his  mother  Eriphyle  for  her  perfidy  in  ac- 
cepting a  bribe  to  betray  him.  This  resolution  was 
further  strengthened  by  the  discovery  that  his  unprin- 
cipled mother  had  urged  him  also  to  join  the  expedition 


278  MYTHS   OF  ANCIENT   GREECE   AND    ROME. 

in  return  for  the  much-coveted  veil  of  Harmonia.  He 
therefore  put  her  to  death;  and  taking  with  him  the  ill- 
fated  necklace  and  veil,  abandoned  for  ever  the  home  of 
his  fathers. 

But  the  gods,  who  could  not  suffer  so  unnatural  a 
crime  to  go  unpunished,  afflicted  him  with  madness,  and 
sent  one  of  the  Furies  to  pursue  him  unceasingly.  In 
this  unhappy  condition  he  wandered  about  from  place  to 
place,  until  at  last  having  reached  Psophis  in  Arcadia, 
Phegeus,  king  of  the  country,  not  only  purified  him  of 
his  crime,  but  also  bestowed  upon  him  the  hand  of  his 
daughter  Arsinoe,  to  whom  Alcmseon  presented  the  neck- 
lace and  veil,  which  had  already  been  the  cause  of  so 
much  unhappiness. 

Though  now  released  from  his  mental  affliction,  the 
curse  which  hung  over  him  was  not  entirely  removed, 
and  on  his  account  the  country  of  his  adoption  was 
visited  with  a  severe  drought.  On  consulting  the  oracle 
of  Delphi  he  was  informed  that  any  land  which  offered 
him  shelter  would  be  cursed  by  the  gods,  and  that  the 
malediction  would  continue  to  follow  him  till  he  came 
to  a  country  which  was  not  in  existence  at  the  time  he 
had  murdered  his  mother.  Bereft  of  hope,  and  resolved 
no  longer  to  cast  the  shadow  of  his  dark  fate  over  those 
he  loved,  Alcmaeon  took  a  tender  leave  of  his  wife  and 
little  son,  and  became  once  more  an  outcast  and  wanderer. 

Arrived  after  a  long  and  painful  pilgrimage  at  the  river 
Achelous,  he  discovered,  to  his  unspeakable  joy,  a  beauti- 
ful and  fertile  island,  which  had  but  lately  emerged  from 
beneath  the  water.  Here  he  took  up  his  abode;  and  in 
this  haven  of  rest  he  was  at  length  freed  from  his  suffer- 
ings, and  finally  purified  of  his  crime  by  the  river-god 
Achelous.  But  in  his  new-found  home  where  prosperity 
smiled  upon  hiny  Alcmaeon  soon  forgot  the  loving  wife  and 
child  he  had  left  behind,  and  wooed  Calirrhoe,  the  beauti- 
ful daughter^  ,<She  river-god,  who  became  united  to  him 
in  marriage.  ^VS. 

For  many  'fftfo  Alcmaeon  and  Calirrhoe  lived  happily 
"together,  and  two  sons  were  born  to  them.  But  unfor- 


ALCALEON  AND   THE   NECKLACE.  279 

tunately  for  the  peace  of  her  husband,  the  daughter  of 
Achelous  had  heard  of  the  celebrated  necklace  and  veil 
of  Harmonia,  and  became  seized  with  a  violent  desire  to 
become  the  possessor  of  these  precious  treasures. 

Now  the  necklace  and  veil  were  in  the  safe-keeping  of 
Arsinoe;  but  as  Alcmseon  had  carefully  concealed  the  fact 
of  his  former  marriage  from  his  young  wife,  he  informed 
her,  when  no  longer  able  to  combat  her  importunities, 
that  he  had  concealed  them  in  a  cave  in  his  native 
country,  and  promised  to  hasten  thither  and  procure 
them  for  her.  He  accordingly  took  leave  of  Calirrhoe 
and  his  children,  and  proceeded  to  Psophis,  where  he 
presented  himself  before  his  deserted  wife  and  her  father, 
king  Phegeus.  To  them  he  excused  his  absence  by  the 
fact  of  his  having  suffered  from  a  fresh  attack  of  mad- 
ness, and  added  that  an  oracle  had  foretold  to  him  that 
his  malady  would  only  be  cured  when  he  had  deposited 
the  necklace  and  veil  of  Harmonia  in  the  temple  of  Apollo 
at  Delphi.  Arsinoe,  deceived  by  his  artful  representa- 
tions, unhesitatingly  restored  to  him  his  bridal  gifts, 
whereupon  Alcmaeon  set  out  on  his  homeward  journey, 
well  satisfied  with  the  successful  issue  of  his  expedition. 

But  the  fatal  necklace  and  veil  were  doomed  to  bring 
ruin  and  disaster  to  all  who  possessed  them.  During 
his  sojourn  at  the  court  of  king  Phegeus,  one  of  the 
servants  who  had  accompanied  Alcmseon  betrayed  the 
secret  of  his  union  with  the  daughter  of  the  river-god; 
and  when  the  king  informed  his  sons  of  his  treacherous 
conduct,  they  determined  to  avenge  the  wrongs  of  their 
sister  Arsinoe.  They  accordingly  concealed  themselves 
at  a  point  of  the  road  which  Alcmseon  was  compelled  to 
pass,  and  as  he  neared  the  spot  they  suddenly  emerged 
from  their  place  of  ambush,  fell  upon  him  and  despatched 
him. 

When  Arsinoe,  who  still  loved  her  faithless  husband, 
heard  of  the  murder,  she  bitterly  reproached  her  brothers 
for  the  crime  which  they  had  perpetrated,  at  which  they 
were  so  incensed,  that  they  placed  her  in  a  chest,  and 
conveyed  her  to  Agapenor,  son  of  Anca3us,  at  Tegea. 


280  MYTHS  OF  ANCIENT   GREECE   AND   ROME. 

Here  they  accused  her  of  the  murder  of  which  they 
themselves  were  guilty,  and  she  suffered  a  painful  death. 

Calinrhoe,  on  learning  the  sad  fate  of  Alcmason,  im- 
plored Zeus  that  her  infant  sons  might  grow  at  once  to 
manhood,  and  avenge  the  death  of  their  father.  The 
ruler  of  Olympus  heard  the  petition  of  the  bereaved 
wife,  and,  in  answer  to  her  prayer,  the  children  of  yester- 
day became  transformed  into  bearded  men,  full  of  strength 
and  courage,  and  thirsting  for  revenge. 

Hastening  to  Tegea,  they  there  encountered  the  sons 
of  Phegeus,  who  were  about  to  repair  to  Delphi,  in 
order  to  deposit  the  necklace  and  veil  in  the  sanctuary 
of  Apollo;  and  before  the  brothers  had  time  to  defend 
themselves,  the  stalwart  sons  of  Calirrhoe  rushed  upon 
them  and  slew  them.  They  then  proceeded  to  Psophis, 
where  they  killed  king  Phegeus  and  his  wife,  after  which 
they  returned  to  their  mother  with  the  necklace  and  veil, 
which,  by  the  command  of  her  father  Achelous,  were  de- 
posited as  sacred  offerings  in  the  temple  of  Apollo  at 
Delphi 

THE  HERACLIDJE. 

After  the  apotheosis  of  Heracles,  his  children  were  so 
cruelly  persecuted  by  Eurystheus,  that  they  fled  for  pro- 
tection to  king  Ceyx  at  Trachin,  accompanied  by  the 
aged  lolaus,  the  nephew  and  life-long  friend  of  their 
father,  who  constituted  himself  their  guide  and  protector. 
But  on  Eurystheus  demanding  the  surrender  of  the  fugi- 
tives, the  Heraclidae,  knowing  that  the  small  force  at  the 
disposal  of  king  Ceyx  would  be  altogether  inadequate  to 
protect  them  against  the  powerful  king  of  Argos,  aban- 
doned his  territory,  and  sought  refuge  at  Athens,  where 
they  were  hospitably  received  by  king  Demophoon,  the 
son  of  the  great  hero  Theseus.  He  warmly  espoused 
their  cause,  and  determined  to  protect  them  at  all  costs 
against  Eurystheus,  who  had  despatched  a  numerous 
force  in  pursuit  of  them. 

When  the  Athenians  had  made  all  necessary  prepara- 
tions to  repel  the  invaders,  an  oracle  announced  that  the 


THE   HERACLIDJE.  281 

sacrifice  of  a  maiden  of  noble  birth  was  necessary  to  en- 
sure to  them  victory;  -whereupon  Macaria,  the  beautiful 
daughter  of  Heracles  and  Deianira,  magnanimously  offered 
herself  as  a  sacrifice,  and,  surrounded  by  the  noblest  ma- 
trons and  maidens  of  Athens,  voluntarily  devoted  herself 
to  death. 

While  these  events  were  transpiring  in  Athens,  Hyllus, 
the  eldest  son  of  Heracles  and  Deianira,  had  advanced 
with  a  large  army  to  the  assistance  of  his  brothers,  and 
having  sent  a  messenger  to  the  king  announcing  his 
arrival,  Demophoon,  with  his  army,  joined  his  forces. 

In  tlie  thick  of  the  battle  which  ensued,  lolaus,  follow- 
ing a  sudden  impulse,  borrowed  the  chariot  of  Hyllus, 
and  earnestly  entreated  Zeus  and  Hebe  to  restore  to  him, 
for  this  one  day  only,  the  vigour  and  strength  of  his 
youth.  His  prayer  was  heard.  A  thick  cloud  descended 
from  heaven  and  enveloped  the  chariot,  and  when  it  dis- 
appeared, lolaus,  in  the  full  plenitude  of  manly  vigour, 
stood  revealed  before  the  astonished  gaze  of  the  com- 
batants. He  then  led  on  his  valiant  band  of  warriors,  and 
soon  the  enemy  was  in  headlong  flight;  and  Eurystheus, 
who  was  taken  prisoner,  was  put  to  death  by  the  com- 
mand of  king  Demophoon. 

After  gratefully  acknowledging  the  timely  aid  of  the 
Athenians,  Hyllus,  accompanied  by  the  faithful  lolaus 
and  his  brothers,  took  leave  of  king  Demophoon,  and 
proceeded  to  invade  the  Peloponnesus,  which  they  re- 
garded as  their  lawful  patrimony;  for,  according  to  the 
will  of  Zeus,  it  should  have  been  the  rightful  possession 
of  their  father,  the  great  hero  Heracles,  had  not  Hera 
maliciously  defeated  his  plans  by  causing  his  cousin 
Eurystheus  to  precede  him  into  the  world. 

For  the  space  of  twelve  months  the  Heraclidae  contrived 
to  maintain  themselves  in  the  Peloponnesus;  but  at  the 
expiration  of  that  time  a  pestilence  broke  out,  which 
spread  over  the  entire  peninsula,  and  compelled  the 
Heraclidae  to  evacuate  the  country  and  return  to  Attica, 
where  for  a  time  they  settled. 

After  the  lapse  of  three  years  Hyllus  resolved  on 


282  MYTHS   OF   ANCIENT   GREECE   AND    ROME. 

making  another  effort  to  obtain  his  paternal  inheritance. 
Before  setting  out  on  the  expedition,  however,  he  con- 
sulted the  oracle  of  Delphi,  and  the  response  was,  that  he 
must  wait  for  the  third  fruit  before  the  enterprise  would 
prove  successful  Interpreting  this  ambiguous  reply  to 
signify  the  third  summer,  Hyllus  controlled  his  impatience 
for  three  years,  when,  having  collected  a  powerful  army, 
he  once  more  entered  the  Peloponnesus. 

At  the  isthmus  of  Corinth  he  was  opposed  by  Atreus, 
the  son  of  Pelops,  who  at  the  death  of  Eurystheus  had 
inherited  the  kingdom.  In  order  to  save  bloodshed, 
Hyllus  offered  to  decide  his  claims  by  single  combat,  the 
conditions  being,  that  if  he  were  victorious,  he  and  his 
brothers  should  obtain  undisputed  possession  of  their 
rights;  but  if  defeated,  the  Heraclidae  were  to  desist  for 
fifty  years  from  attempting  to  press  their  claim. 

The  challenge  was  accepted  by  Echemou,  king  of  Tegea, 
and  Hyllus  lost  his  life  in  the  encounter,  whereupon  the 
sons  of  Heracles,  in  virtue  of  their  agreement,  abandoned 
the  Peloponnesus  and  retired  to  Marathon. 

Hyllus  was  succeeded  by  his  son  Cleodseus,  who,  at  the 
expiration  of  the  appointed  time,  collected  a  large  army 
and  invaded  the  Peloponnesus;  but  he  was  not  more  suc- 
cessful than  his  father  had  been,  and  perished  there  with 
all  his  forces. 

Twenty  years  later  his  son  Aristomachus  consulted  an 
oracle,  which  promised  him  victory  if  he  went  by  way  of 
the  defile.  The  Heraclidae  once  more  set  out,  but  were 
again  defeated,  and  Aristomachus  shared  the  fate  of  his 
father  and  grandfather,  and  fell  on  the  field  of  battle. 

When,  at  the  expiration  of  thirty  years,  the  sons  of 
Aristomachus,  Temenus,  Cresphontes,  and  Aristodemus 
again  consulted  the  oracle,  the  answer  was  still  the  same; 
but  this  time  the  following  explanation  accompanied  the 
response :  the  third  fruit  signified  the  third  generation, 
to  which  they  themselves  belonged,  and  not  the  third 
fruit  of  the  earth;  and  by  the  defile  was  indicated,  not 
the  isthmus  of  Corinth,  but  the  straits  on  the  right  of 
the  isthmus. 


THE   SIEGE   OF   TROY.  283 

Temenus  lost  no  time  in  collecting  an  army  and  build- 
ing ships  of  war;  but  just  as  all  was  ready  and  the  fleet 
about  to  sail,  Aristodemus,  the  youngest  of  the  brothers, 
was  struck  by  lightning.  To  add  to  their  misfortunes, 
Hippolytes,  a  descendant  of  Heracles,  who  had  joined  in 
the  expedition,  killed  a  soothsayer  whom  he  mistook  for 
a  spy,  and  the  gods,  in  their  displeasure,  sent  violent  tem- 
pests, by  means  of  which  the  entire  fleet  was  destroyed, 
whilst  famine  and  pestilence  decimated  the  ranks  of  the 
army. 

The  oracle,  on  being  again  consulted,  advised  that 
Hippolytes,  being  the  offender,  should  be  banished  from 
the  country  for  ten  years,  and  that  the  command  of  the 
troops  should  be  delegated  to  a  man  having  three  eyes. 
A  search  was  at  once  instituted  by  the  Heraclidae  for 
a  man  answering  to  this  description,  who  was  found  at 
length  in  the  person  of  Oxylus,  a  descendant  of  the 
^Etolian  race  of  kings.  In  obedience  to  the  command  of 
the  oracle,  Hippolytes  was  banished,  an  army  and  fleet 
once  more*  equipped,  and  Oxylus  elected  commander-in- 
chief. 

And  now  success  at  length  crowned  the  efforts  of  the 
long-suffering  descendants  of  the  great  hero.  They 
obtained  possession  of  the  Peloponnesus,  Avhich  was 
divided  among  them  by  lot.  Argos  fell  to  Temenus, 
Lacedamon  to  Aristodemus,  and  Messene  to  Cresphontes. 
In  gratitude  for  the  services  of  their  able  leader,  Oxylus, 
the  kingdom  of  Elis,  was  conferred  upon  him  by  the 
Heraclidse. 

THE  SIEGE  OF  TROY. 

Troy  or  Ilion  was  the  capital  of  a  kingdom  in  Asia 
Minor,  situated  near  the  Hellespont,  and  founded  by 
Ilus,  son  of  Tros.  At  the  time  of  the  famous  Trojan 
war  this  city  was  under  the  government  of  Priam,  a 
direct  descendant  of  Ilus.  Priam  was  married  to  Hecuba, 
daughter  of  Dymas,  king  of  Thrace;  and  among  the  most 
celebrated  of  their  children  were  the  renowned  and 


284  MTTHS   OF  AXCIEXT   GREECE   A>*D    ROME. 

valiant  Hector,  the  prophetess  Cassandra,  and  Paris,  the 
cause  of  the  Trojan  war. 

Before  the  birth  of  her  second  son  Paris,  Hecuba  dreamt 
that  she  had  given  birth  to  a  flaming  brand,  which  was 
interpreted  by  ^Esacus  the  seer  (a  son  of  Priam  by  a 
former  marriage)  to  signify  that  she  would  bear  a  son 
who  would  cause  the  destruction  of  the  city  of  Troy. 
Anxious  to  prevent  the  fulfilment  of  the  prophecy, 
Hecuba  caused  her  new-born  babe  to  bo  exposed  on 
Mount  Ida  to  perish;  but  being  found  by  some  kind- 
hearted  shepherds,  the  child  was  reared  by  them,  and 
grew  up  unconscious  of  his  noble  birth. 

As  the  boy  approached  manhood  he  became  remark- 
able, not  only  for  his  wonderful  beauty  of  form  and 
feature,  but  also  for  his  strength  and  courage,  which  he 
exercised  in  defending  the  flocks  from  the  attacks  of 
robbers  and  wild  beasts;  hence  he  was  called  Alexander, 
or  helper  of  men.  It  was  about  this  time  that  he  settled 
the  famous  dispute  concerning  the  golden  apple,  thrown 
by  the  goddess  of  Discord  into  the  assembly  of  the  gods. 
As  we  have  already  seen,  he  gave  his  decision  in  favour 
of  Aphrodite;  thus  creating  for  himself  two  implacable 
enemies,  for  Hera  and  Athene  never  forgave  the  slight 

Paris  became  united  to  a  beautiful  nymph  named 
(Enone,  with  whom  he  lived  happily  in  the  seclusion 
and  tranquillity  of  a  pastoral  life;  but  to  her  deep  grief 
this  peaceful  existence  was  not  fated  to  be  of  long  dura- 
tion. 

Hearing  that  some  funereal  games  were  about  to  be 
held  in  Troy  in  honour  of  a  departed  relative  of  the  king, 
Paris  resolved  to  visit  the  capital  and  take  part  in  them 
himself.  There  he  so  greatly  distinguished  himself  in  a 
contest  with  his  unknown  brothers,  Hector  and  Deiphobus, 
that  the  proud  young  princes,  enraged  that  an  obscure 
shepherd  should  snatch  from  them  the  prize  of  victor)', 
were  about  to  create  a  disturbance,  when  Cassandra, 
who  had  been  a  spectator  of  the  proceedings,  stepped 
forward,  and  announced  to  them  that  the  humble  peasant 
who  had  so  signally  defeated  them  was  their  own 


THE   SIEGE  OF   TROT. 


brother  Paris.  He  was  then  conducted  to  the  presence 
of  his  parents,  who  joyfully  acknowledged  him  as  their 
child;  and  amidst  the  festivities  and  rejoicings  in  honour 
of  their  new-found  son  the  ominous  prediction  of  the 
past  was  forgotten. 

As  a  proof  of  his  confidence,  the  king  now  intrusted 
Paris  with  a  somewhat  delicate  mission.  As  we  have  already 
seen  in  the  Legend  of  Heracles,  that  great  hero  conquered 
Troy,  and  after  killing  king  Laomedon,  carried  away 
captive  his  beautiful  daughter  Hesione,  whom  he  bestowed 
in  marriage  on  his  friend  Telamon.  But  although  she 
became  princess  of  Salamis,  and  lived  happily  with  her 
husband,  her  brother  Priam  never  ceased  to  regret  her 
loss,  and  the  indignity  which  had  been  passed  upon  his 
house;  and  it  was  now  proposed  that  Paris  should  be 
equipped  with  a  numerous  fleet,  and  proceed  to  Greece  in 
order  to  demand  the  restoration  of  the  king's  sister. 

Before  setting  out  on  this  expedition,  Paris  was  warned 
by  Cassandra  against  bringing  home  a  wife  from  Greece, 
and  she  predicted  that  if  he  disregarded  her  injunction 
he  would  bring  inevitable  ruin  upon  the  city  of  Troy, 
and  destruction  to  the  house  of  Priam. 

Under  the  command  of  Paris  the  fleet  set  sail,  and 
arrived  safely  in  Greece.  Here  the  young  Trojan  prince 
first  beheld  Helen,  the  daughter  of  Zeus  and  Leda,  and 
sister  of  the  Dioscuri,  who  was  the  wife  of  Menelaus, 
king  of  Sparta,  and  the  loveliest  woman  of  her  time. 
The  most  renowned  heroes  in  Greece  had  sought  the 
honour  of  her  hand ;  but  her  stepfather,  Tyndareus,  king 
of  Sparta,  fearing  that  if  he  bestowed  her  in  marriage  on 
one  of  her  numerous  lovers  he  would  make  enemies  of 
the  rest,  made  it  a  stipulation  that  all  suitors  should 
solemnly  swear  to  assist  and  defend  the  successful  candi- 
date, with  all  the  means  at  their  command,  in  any  feud 
which  might  hereafter  arise  in  connection  with  the 
marriage.  He  at  length  conferred  the  hand  of  Helen  upon 
Menelaus,  a  warlike  prince,  devoted  to  martial  exercises 
and  the  pleasures  of  the  chase,  to  whom  he  resigned  his 
throne  and  kingdom. 


286  MYTHS   OF   AXCIEXT   GREECE   AXD    ROME. 

When  Paris  arrived  at  Sparta,  and  sought  hospitality 
at  the  royal  palace,  he  was  kindly  received  by  king 
Menelaus.  At  the  banquet  given  in  his  honour,  he 
charmed  both  host  and  hostess  by  his  graceful  manner 
and  varied  accomplishments,  and  specially  ingratiated 
himself  with  the  fair  Helen,  to  whom  he  presented  some 
rare  and  chaste  trinkets  of  Asiatic  manufacture. 

Whilst  Paris  was  still  a  guest  at  the  court  of  the  king 
of  Sparta,  the  latter  received  an  invitation  from  his  friend 
Idomeneus,  king  of  Crete,  to  join  him  in  a  hunting 
expedition;  and  Menelaus,  being  of  an  unsuspicious  and 
easy  temperament,  accepted  the  invitation,  leaving  to 
Helen  the  duty  of  entertaining  the  distinguished  stranger. 
Captivated  by  her  surpassing  loveliness,  the  Trojan 
prince  forgot  every  sense  of  honour  and  duty,  and 
resolved  to  rob  his  absent  host  of  his  beautiful  wife. 
He  accordingly  collected  his  followers,  and  with  their 
assistance  stormed  the  royal  castle,  possessed  himself  of 
the  rich  treasures  which  it  contained,  and  succeeded 
in  carrying  off  its  beautiful,  and  not  altogether  unwilling 
mistress. 

They  at  once  set  sail,  but  were  driven  by  stress  of 
weather  to  the  island  of  Crania,  where  they  cast  anchor; 
and  it  was  not  until  some  years  had  elapsed,  during 
which  time  home  and  country  were  forgotten,  that  Paris 
and  Helen  proceeded  to  Troy. 

Preparations  for  the  War. — When  Menelaus  heard 
of  the  violation  of  his  hearth  and  home  he  proceeded  to 
Pylos,  accompanied  by  his  brother  Agamemnon,  in  order 
to  consult  the  wise  old  king  Xestor,  who  was  renowned 
for  his  great  experience  and  state-craft  On  hearing  the 
facts  of  the  case  Nestor  expressed  it  as  his  opinion  that 
only  by  means  of  the  combined  efforts  of  all  the  states  of 
Greece  could  Menelaus  hope  to  regain  Helen  in  defiance 
of  so  powerful  a  kingdom  as  that  of  Troy. 

Menelaus  and  Agamemnon  now  raised  the  war-cry, 
which  was  unanimously  responded  to  from  one  end  of 
Greece  to  the  other.  Many  of  those  who  volunteered 


THE  SIEGE   OF  TROT.  287 

their  services  were  former  suitors  of  the  fair  Helen,  and 
were  therefore  bound  by  their  oath  to  support  the  cause 
of  Menelaus;  others  joined  from  pure  love  of  adventure, 
but  one  and  all  were  deeply  impressed  with  the  disgrace 
which  would  attach  to  their  country  should  such  a  crime 
be  suffered  to  go  unpunished.  Thus  a  powerful  army 
was  collected  in  which  few  names  of  note  were  missing. 

Only  in  the  case  of  two  great  heroes,  Odysseus  (Ulysses) 
and  Achilles,  did  Menelaus  experience  any  difficulty. 

Odysseus,  famed  for  his  wisdom  and  great  astuteness, 
was  at  this  time  living  happily  in  Ithaca  with  his  fair 
young  wife  Penelope  and  his  little  son  Telemachus,  and 
was  loath  to  leave  his  happy  home  for  a  perilous  foreign 
expedition  of  uncertain  duration.  When  therefore  his 
services  were  solicited  he  feigned  madness;  but  the 
shrewd  Palamedes,  a  distinguished  hero  in  the  suite  of 
Menelaus,  detected  and  exposed  the  ruse,  and  thus  Odys- 
seus was  forced  to  join  in  the  war.  But  he  never  forgave 
the  interference  of  Palamedes,  and,  as  we  shall  see, 
eventually  revenged  himself  upon  him  in  a  most  cruel 
manner. 

Achilles  was  the  son  of  Peleus  and  the  sea-goddess 
Thetis,  who  is  said  to  have  dipped  her  son,  when  a  babe, 
in  the  river  Styx,  and  thereby  rendered  him  invulnerable, 
except  in  the  right  heel,  by  which  she  held  him.  "When 
the  boy  was  nine  years  old  it  was  foretold  to  Thetis  that 
he  would  either  enjoy  a  long  life  of  inglorious  ease  and 
inactivity,  or  that  after  a  brief  career  of  victory  he  would 
die  the  death  of  a  hero.  Naturally  desirous  of  prolonging 
the  life  of  her  son,  the  fond  mother  devoutly  hoped  that 
the  former  fate  might  be  allotted  to  him.  With  this  view 
she  conveyed  him  to  the  island  of  Scyros,  in  the  ^Egean 
Sea,  where,  disguised  as  a  girl,  he  was  brought  up  among 
the  daughters  of  Lycomedes,  king  of  the  country. 

Now  that  the  presence  of  Achilles  was  required,  owing 
to  an  oracular  prediction  that  Troy  could  not  be  taken 
without  him,  Menelaus  consulted  Calchas  the  soothsayer, 
who  revealed  to  him  the  place  of  his  concealment.  Odys- 
seus was  accordingly  despatched  to  Scyros,  where,  by 


288  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

means  of  a  clever  device,  he  soon  discovered  which  among 
the  maidens  was  the  object  of  his  search.  Disguising 
himself  as  a  merchant,  Odysseus  obtained  an  introduction 
to  the  royal  palace,  where  he  offered  to  the  king's 
daughters  various  trinkets  for  sale.  The  girls,  with  one 
exception,  all  examined  his  wares  with  unfeigned  interest 
Observing  this  circumstance  Odysseus  shrewdly  concluded 
that  the  one  who  held  aloof  must  be  none  other  than  the 
young  Achilles  himself.  But  in  order  further  to  test  the 
correctness  of  his  deduction,  he  now  exhibited  a  beautiful 
set  of  warlike  accoutrements,  whilst,  at  a  given  signal, 
stirring  strains  of  martial  music  were  heard  outside; 
whereupon  Achilles,  fired  with  warlike  ardour,  seized  the 
weapons,  and  thus  revealed  his  identity.  He  now  joined 
the  cause  of  the  Greeks,  accompanied  at  the  request  of 
his  father  by  his  kinsman  Patroclus,  and  contributed  to 
the  expedition  a  large  force  of  Thessalian  troops,  or  Myr- 
midons, as  they  were  called,  and  also  fifty  ships. 

For  ten  long  years  Agamemnon  and  the  other  chiefs 
devoted  all  their  energy  and  means  in  preparing  for  the 
expedition  against  Troy.  But  during  these  warlike 
preparations  an  attempt  at  a  peaceful  solution  of  the  diffi- 
culty was  not  neglected.  An  embassy  consisting  of  Mene- 
laus,  Odysseus,  &c.,  was  despatched  to  king  Priam  de- 
manding the  surrender  of  Helen;  but  though  the  embassy 
was  received  with  the  utmost  pomp  and  ceremony,  the 
demand  was  nevertheless  rejected;  upon  which  the  am- 
bassadors returned  to  Greece,  and  the  order  was  given 
for  the  fleet  to  assemble  at  Aulis,  in  Bceotia. 

Never  before  in  the  annals  of  Greece  had  so  largt,  an 
army  been  collected.  A  hundred  thousand  warriors  were 
assembled  at  Aulis,  and  in  its  bay  floated  over  a  thousand 
ships,  ready  to  convey  them  to  the  Trojan  coast.  The 
command  of  this  mighty  host  was  intrusted  to  Agamem- 
non, king  of  Argos,  the  most  powerful  of  all  the  Greek 
princes. 

Before  the  fleet  set  sail  solemn  sacrifices  were  offered 
to  the  gods  on  the  sea-shore,  when  suddenly  a  serpent  was 
seen  to  ascend  a  plane-tree,  in  which  was  a  sparrow's 


THE   SIEGE   OF   TROT.  289 

nest  containing  nine  young  ones.  The  reptile  first  de- 
voured the  young  birds  and  then  their  mother,  after 
which  it  was  turned  by  Zeus  into  stone.  Calchas  the 
soothsayer,  on  being  consulted,  interpreted  the  miracle 
to  signify  that  the  war  with  Troy  would  last  for  nine  years, 
and  that  only  in  the  tenth  would  the  city  be  taken. 

Departure  of  the  Greek  Fleet.— The  fleet  then  set 
sail;  but  mistaking  the  Mysian  coast  for  that  of  Troy, 
they  landed  troops  and  commenced  to  ravage  the  country. 
Telephus,  king  of  the  Mysians,  who  was  a  son  of  the 
great  hero  Heracles,  opposed  them  with  a  large  army,  and 
succeeded  in  driving  them  back  to  their  ships,  but  was 
himself  wounded  in  the  engagement  by  the  spear  of 
Achilles.  Patroclus,  who  fought  valiantly  by  the  side  of 
his  kinsman,  was  also  wounded  in  this  battle;  but 
Achilles,  who  was  a  pupil  of  Chiron,  carefully  bound  up 
the  wound,  which  he  succeeded  in  healing;  and  from  this 
incident  dates  the  celebrated  friendship  which  ever  after 
existed  between  the  two  heroes,  who  even  in  death  re- 
mained united. 

The  Greeks  now  returned  to  Aulis.  Meanwhile,  the 
wound  of  Telephus  proving  incurable,  he  consulted  an 
oracle,  and  the  response  was,  that  he  alone  who  had  in- 
flicted the  wound  possessed  the  power  of  curing  it. 
Telephus  accordingly  proceeded  to  the  Greek  camp, 
where  he  was  healed  by  Achilles,  and,  at  the  solicitation  of 
Odysseus,  consented  to  act  as  guide  in  the  voyage  to  Troy. 

Just  as  the  expedition  was  about  to  start  for  the 
second  time,  Agamemnon  had  the  misfortune  to  kill  a 
hind  sacred  to  Artemis,  who,  in  her  anger,  sent  con- 
tinuous calms,  which  prevented  the  fleet  from  setting 
sail.  Calchas  on  being  consulted  announced  that  the 
sacrifice  of  Iphigenia,  the  daughter  of  Agamemnon, 
would  alone  appease  the  incensed  goddess.  How  Aga- 
memnon at  length  overcame  his  feelings  as  a  father,  and 
how  Iphigenia  was  saved  by  Artemis  herself,  has  been 
already  related  in  a  previous  chapter. 

A  fair  wind   having   at  length  sprung  up,  the  fleet 

(78)  X 


290  MYTHS   OF   AKCIEXT   GREECE   AND   ROME. 

once  more  set  sail.  They  first  stopped  at  the  island  of 
Tenedos,  where  the  famous  archer  Philoctetes — who  pos- 
sessed the  bow  and  arrows  of  Heracles,  given  to  him  by 
the  dying  hero — was  bitten  in  the  foot  by  a  venomous 
snake.  So  unbearable  was  the  odour  emitted  by  the 
wound,  that,  at  the  suggestion  of  Odysseus,  Philoctetes 
was  conveyed  to  the  island  of  Lesbos,  where,  to  his  great 
chagrin,  he  was  abandoned  to  his  fate,  and  the  fleet  pro- 
ceeded on  their  journey  to  Troy. 

Commencement  of  Hostilities. — Having  received 
early  intelligence  of  the  impending  invasion  of  their 
country,  the  Trojans  sought  the  assistance  of  the  neigh- 
bouring states,  who  all  gallantly  responded  to  their  call 
for  help,  and  thus  ample  preparations  were  made  to 
receive  the  enemy.  King  Priam  being  himself  too  ad- 
vanced in  years  for  active  service,  the  command  of  the 
army  devolved  upon  his  eldest  son,  the  brave  and  valiant 
Hector. 

At  the  approach  of  the  Greek  fleet  the  Trojans  ap- 
peared on  the  coast  in  order  to  prevent  their  landing. 
But  great  hesitation  prevailed  among  the  troops  as  to 
who  should  be  the  first  to  set  foot  on  the  enemy's  soil,  it 
having  been  predicted  that  Avhoever  did  so  would  fall 
a  sacrifice  to  the  Fates.  Protesilaus  of  Phylace,  how- 
ever, nobly  disregarding  the  ominous  prediction,  leaped 
on  shore,  and  fell  by  the  hand  of  Hector. 

The  Greeks  then  succeeded  in  effecting  a  landing,  and  in 
the  engagement  which  ensued  the  Trojans  were  signally 
defeated,  and  driven  to  seek  safety  behind  the  walls  of 
their  city.  With  Achilles  at  their  head  the  Greeks  now 
made  a  desperate  attempt  to  take  the  city  by  storm,  but 
were  repulsed  with  terrible  losses.  After  this  defeat  the 
invaders,  foreseeing  a  long  and  wearisome  campaign,  drew 
up  their  ships  on  land,  erected  tents,  huts,  tVrc.,  and  formed 
an  intrenched  camp  on  the  coast. 

Between  the  Greek  camp  and  the  city  of  Troy  was  a 
plain  watered  by  the  rivers  Scamander  and  Simois,  and 
it  was  on  this  plain,  afterwards  so  renowned  in  history, 


THE   SIEGE   OF   TROT.  291 

that  the  ever-memorable  battles  between  the  Greeks  and 
Trojans  were  fought. 

The  impossibility  of  taking  the  city  by  storm  .was  now 
recognized  by  the  leaders  of  the  Greek  forces.  The 
Trojans,  on  their  side,  being  less  numerous  than  the 
enemy,  dared  not  venture  on  a  great  battle  in  the  open 
field;  hence  the  war  dragged  on  for  many  weary  years 
without  any  decisive  engagement  taking  place. 

It  was  about  this  time  that  Odysseus  carried  out  his 
long  meditated  revenge  against  Palamedes.  Palamedes 
was  one  of  the  wisest,  most  energetic,  and  most  upright 
of  all  the  Greek  heroes,  and  it  was  in  consequence  of  his 
unflagging  zeal  and  wonderful  eloquence  that  most  of 
the  chiefs  had  been  induced  to  join  the  expedition.  But 
the  very  qualities  which  endeared  him  to  the  hearts  of 
his  countrymen  rendered  him  hateful  in  the  eyes  of  his 
implacable  enemy,  Odysseus,  who  never  forgave  his 
having  detected  his  scheme  to  avoid  joining  the  army. 

In  order  to  effect  the  ruin  of  Palamedes,  Odysseus  con- 
cealed in  his  tent  a  vast  sum  of  money.  He  next  wrote 
a  letter,  purporting  to  be  from  king  Priam  to  Palamedes, 
in  which  the  former  thanked  the  Greek  hero  effusively 
for  the  valuable  information  received  from  him,  referring 
at  the  same  time  to  a  large  sum  of  money  which  he  had 
sent  to  him  as  a  reward.  This  letter,  which  was  found 
upon  the  person  of  a  Phrygian  prisoner,  was  read  aloud 
in  a  council  of  the  Greek  princes.  Palamedes  was  ar- 
raigned before  the  chiefs  of  the  army  and  accused  of 
betraying  his  country  to  the  enemy,  whereupon  a  search 
was  instituted,  and  a  large  sum  of  money  being  found  in 
his  tent,  he  was  pronounced  guilty  and  sentenced  to  be 
stoned  to  death.  Though  fully  aware  of  the  base  trea- 
chery practised  against  him,  Palamedes  offered  not  a 
word  in  serf-defence,  knowing  but  too  well  that,  in  the 
face  of  such  damning  evidence,  the  attempt  to  prove  his 
innocence  would  be  vain. 

Defection  of  Achilles. — During  the  first  year  of  the 
campaign  the  Greeks  ravaged  the  surrounding  country, 


292  MYTHS  OF  ANCIENT  GREECE  AND  ROME. 

and  pillaged  the  neighbouring  villages.  Upon  one  of 
these  foraging  expeditions  the  city  of  Pedasus  was  sacked, 
and  Agamemnon,  as  commander-in-chief,  received  as  his 
share  of  the  spoil  the  beautiful  Chryseis,  daughter  of 
Chryses,  the  priest  of  Apollo;  whilst  to  Achilles  was 
allotted  another  captive,  the  fair  Briseis.  The  following 
day  Chryses,  anxious  to  ransom  his  daughter,  repaired  to 
the  Greek  camp;  but  Agamemnon  refused  to  accede  to 
his  proposal,  and  with  rude  and  insulting  words  drove 
the  old  man  away.  Full  of  grief  at  the  loss  of  his  child 
Chryses  called  upon  Apollo  for  vengeance  on  her  captor. 
His  prayer  was  heard,  and  the  god  sent  a  dreadful  pes- 
tilence which  raged  for  ten  days  in  the  camp  of  the 
Greeks.  Achilles  at  length  called  together  a  council,  and 
inquired  of  Calchas  the  soothsayer  how  to  arrest  this 
terrible  visitation  of  the  gods.  The  seer  replied  that 
Apollo,  incensed  at  the  insult  offered  to  his  priest,  had 
sent  the  plague,  and  that  only  by  the  surrender  of  Chry- 
seis could  his  anger  be  appeased. 

On  hearing  this  Agamemnon  agreed  to  resign  the 
maiden;  but  being  already  embittered  against  Calchas  for 
his  prediction  with  regard  to  his  own  daughter  Iphigenia, 
he  now  heaped  insults  upon  the  soothsayer  and  accused 
him  of  plotting  against  his  interests.  Achilles  espoused 
the  cause  of  Calchas,  and  a  violent  dispute  arose,  in  which 
the  son  of  Thetis  would  have  killed  his  chief  but  for  the 
timely  interference  of  Pallas-Athene,  who  suddenly  ap- 
peared beside  him,  unseen  by  the  rest,  and  recalled  him  to 
a  sense  of  the  duty  he  owed  to  his  commander.  Agamem- 
non revenged  himself  on  Achilles  by  depriving  him  of 
his  beautiful  captive,  the  fair  Briseis,  who  had  become  so 
attached  to  her  kind  and  noble  captor  that  she  wept  bit- 
terly on  being  removed  from  his  charge.  Achilles,  now 
fairly  disgusted  with  the  ungenerous  conduct  of  his  chief, 
withdrew  himself  to  his  tent,  and  obstinately  declined  to 
take  further  part  in  the  war. 

Heart-sore  and  dejected  he  repaired  to  the  sea-shore, 
and  there  invoked  the  presence  of  his  divine  mother. 
In  answer  to  his  prayer  Thetis  emerged  from  beneath 


THE  SIEGE   OF  TROY.  293 

the  waves,  and  comforted  her  gallant  son  with  the  assur- 
ance that  she  would  entreat  the  mighty  Zeus  to  avenge 
his  wrongs  by  giving  victory  to  the  Trojans,  so  that  the 
Greeks  might  learn  to  realize  the  great  loss  which  they 
had  sustained  by  his  withdrawal  from  the  army.  The 
Trojans  being  informed  by  one  of  their  spies  of  the 
defection  of  Achilles,  became  emboldened  by  the  absence 
of  this  brave  and  intrepid  leader,  whom  they  feared 
above  all  the  other  Greek  heroes;  they  accordingly  sallied 
forth,  and  made  a  bold  and  eminently  successful  attack 
upon  the  Greeks,  who,  although  they  most  bravely  and  ob- 
stinately defended  their  position,  were  completely  routed, 
and  driven  back  to  their  intrenchments,  Agamemnon 
and  most  of  the  other  Greek  leaders  being  wounded  in 
the  engagement. 

Encouraged  by  this  marked  and  signal  success  the 
Trojans  now  commenced  to  besiege  the  Greeks  in  their 
own  camp.  At  this  juncture  Agamemnon,  seeing  the 
danger  which  threatened  the  army,  sunk  for  the  moment 
all  personal  grievances,  and  despatched  an  embassy  to 
Achilles  consisting  of  many  noble  and  distinguished  chiefs, 
urgently  entreating  him  to  come  to  the  assistance  of  his 
countrymen  in  this  their  hour  of  peril;  promising  that 
not  only  should  the  fair  Briseis  be  restored  to  him,  but 
also  that  the  hand  of  his  own  daughter  should  be  be- 
stowed on  him  in  marriage,  with  seven  towns  as  her 
dowry.  But  the  obstinate  determination  of  the  proud 
hero  was  not  to  be  moved;  and  though  he  listened  cour- 
teously to  the  arguments  and  representations  of  the  mes- 
sengers of  Agamemnon,  his  resolution  to  take  no  further 
part  in  the  war  remained  unshaken. 

In  one  of  the  engagements  which  took  place  soon 
afterwards,  the  Trojans,  under  the  command  of  Hector, 
penetrated  into  the  heart  of  the  Greek  camp,  and  had 
already  commenced  to  burn  their  ships,  when  Patroclus, 
seeing  the  distress  of  his  countrymen,  earnestly  besought 
Achilles  to  send  him  to  the  rescue  at  the  head  of  the 
Myrmidons.  The  better  nature  of  the  hero  prevailed, 
and  he  not  only  intrusted  to  his  friend  the  command  of 


294  MYTHS   OF   ANCIENT   GREECE  AND   ROME. 

his  brave  band  of  warriors,  but  lent  him  also  his  own  suit 
of  armour. 

Patroclus  having  mounted  the  war-chariot  of  the  hero, 
Achilles  lifted  on  high  a  golden  goblet  and  poured  out  a 
libation  of  wine  to  the  gods,  accompanied  by  an  earnest 
petition  for  victory,  and  the  safe  return  of  his  beloved 
comrade.  As  a  parting  injunction  he  warned  Patroclus 
against  advancing  too  far  into  the  territory  of  the  enemy, 
and  entreated  him  to  be  content  with  rescuing  the 
galleys. 

At  the  head  of  the  Myrmidons  Patroclus  now  made  a 
desperate  attack  upon  the  enemy,  who,  thinking  that  the 
invincible  Achilles  was  himself  in  command  of  his  bat- 
talions, became  disheartened,  and  were  put  to  flight 
Patroclus  followed  up  his  victory  and  pursued  the 
Trojans  as  far  as  the  walls  of  their  city,  altogether  for- 
getting in  the  excitement  of  battle  the  injunction  of  his 
friend  Achilles.  But  his  temerity  cost  the  young  hero 
his  life,  for  he  now  encountered  the  mighty  Hector  him- 
self, and  fell  by  his  hands.  Hector  stripped  the  armour 
from  his  dead  foe,  and  would  have  dragged  the  body  into 
the  city  had  not  Menelaus  and  Ajax  the  Greater  rushed 
forward,  and  after  a  long  and  fierce  struggle  succeeded  in 
rescuing  it  from  desecration. 

Death  of  Hector. — And  now  came  the  mournful 
task  of  informing  Achilles  of  the  fate  of  his  friend.  He 
wept  bitterly  over  the  dead  body  of  his  comrade,  and 
solemnly  vowed  that  the  funereal  rites  should  not  be 
solemnized  in  his  honour  until  he  had  slain  Hector  with 
his  own  hands,  and  captured  twelve  Trojans  to  be  im- 
molated on  his  funeral  pyre.  All  other  considerations 
vanished  before  the  burning  desire  to  avenge  the  death 
of  his  friend;  and  Achilles,  now  thoroughly  aroused  from 
his  apathy,  became  reconciled  to  Agamemnon,  and  rejoined 
the  Greek  army.  At  the  request  of  the  goddess  Thetis, 
Hephaestus  forged  for  him  a  new  suit  of  armour,  which 
far  surpassed  in  magnificence  that  of  all  the  other  heroes. 

Thus   gloriously  arrayed   he  was '  soon  seen  striding 


THE   SIEGE   OF   TROY.  295 

along,  calling  the  Greeks  to  arms.  He  now  led  the 
troops  against  the  enemy,  who  were  defeated  and  put  to 
flight  until,  near  the  gates  of  the  city,  Achilles  and 
Hector  encountered  each  other.  But  here,  for  the 
first  time  throughout  his  whole  career,  the  courage 
of  the  Trojan  hero  deserted  him.  At  the  near  ap- 
proach of  his  redoubtable  antagonist  he  turned  and 
fled  for  his  life.  Achilles  pursued  him;  and  thrice 
round  the  walls  of  the  city  was  the  terrible  race 
run,  in  sight  of  the  old  king  and  queen,  who  had 
mounted  the  walls  to  watch  the  battle.  Hector  en- 
deavoured, during  each  course,  to  reach  the  city  gates, 
so  that  his  comrades  might  open  them  to  admit  him  or 
cover  him  with  their  missiles;  but  his  adversary,  seeing 
his  design,  forced  him  into  the  open  plain,  at  the  same 
time  calling  to  his  friends  to  hurl  no  spear  upon  his  foe, 
but  to  leave  to  him  the  vengeance  he  had  so  long  panted 
for.  At  length,  wearied  with  the  hot  pursuit,  Hector 
made  a  stand  and  challenged  his  foe  to  single  combat. 
A  desperate  encounter  took  place,  in  which  Hector  suc- 
cumbed to  his  powerful  adversary  at  the  Scsean  gate; 
and  with  his  last  dying  breath  the  Trojan  hero  foretold 
to  his  conqueror  that  he  himself  would  soon  perish  on 
the  same  spot. 

The  infuriated  victor  bound  the  lifeless  corse  of  his 
fallen  foe  to  his  chariot,  and  dragged  it  three  times 
round  the  city  walls  and  thence  to  the  Greek  camp. 
Overwhelmed  with  horror  at  this  terrible  scene  the  aged 
parents  of  Hector  uttered  such  heart-rending  cries  of 
anguish  that  they  reached  the  ears  of  Andromache,  his 
faithful  wife,  who,  rushing  to  the  walls,  beheld  the  dead 
body  of  her  husband,  bound  to  the  conqueror's  car. 

Achilles  now  solemnized  the  funereal  rites  in  honour 
of  his  friend  Patroclus.  The  dead  body  of  the  hero  was 
borne  to  the  funeral  pile  by  the  Myrmidons  in  full 
panoply.  His  dogs  and  horses  were  then  slain  to  accom- 
pany him,  in  case  he  should  need  them  in  the  realm  of 
shades;  after  which  Achilles,  in  fulfilment  of  his  savage 
vow,  slaughtered  twelve  brave  Trojan  captives,  who  were 


296  MYTHS    OF   ANCIENT    GREECE   AXD    ROME. 

laid  on  the  funeral  pyre,  which  was  now  lighted.  When 
all  was  consumed  the  bones  of  Patroclus  were  carefully 
collected  and  inclosed  in  a  golden  urn.  Then  followed 
the  funereal  games,  which  consisted  of  chariot-races, 
fighting  with  the  cestus  (a  sort  of  boxing-glove),  wrest- 
ling matches,  foot-races,  and  single  combats  with  shield 
and  spear,  in  all  of  which  the  most  distinguished  heroes 
took  part,  and  contended  for  the  prizes. 

Penthesilea. — After  the  death  of  Hector,  their  great 
hope  and  bulwark,  the*  Trojans  did  not  venture  beyond 
the  walls  of  their  city.  But  soon  their  hopes  were  re- 
vived by  the  appearance  of  a  powerful  army  of  Amazons 
under  the  command  of  their  queen  Penthesilea,  a  daughter 
of  Ares,  whose  great  ambition  wras  to  measure  swords 
with  the  renowned  Achilles  himself,  and  to  avenge  the 
death  of  the  valiant  Hector. 

Hostilities  now  recommenced  in  the  open  plain.  Pen- 
thesilea led  the  Trojan  host;  the  Greeks  on  their  side 
being  under  the  command  of  Achilles  and  Ajax.  "Whilst 
the  latter  succeeded  in  putting  the  enemy  to  flight, 
Achilles  was  challenged  by  Penthesilea  to  single  combat. 
With  heroic  courage  she  went  forth  to  the  fight;  but  even 
the  strongest  men  failed  before  the  power  of  the  great 
Achilles,  and  though  a  daughter  of  Ares,  Penthesilea 
was  but  a  woman.  With  generous  chivalry  the  hero 
endeavoured  to  spare  the  brave  and  beautiful  maiden- 
warrior,  and  only  when  his  own  life  was  in  imminent 
danger  did  he  make  a  serious  effort  to  vanquish  his 
enemy,  when  Penthesilea  shared  the  fate  of  all  who 
ventured  to  oppose  the  spear  of  Achilles,  and  fell  by 
his  hand. 

Feeling  herself  fatally  wounded,  she  remembered  the 
desecration  of  the  dead  body  of  Hector,  and  earnestly 
entreated  the  forbearance  of  the  hero.  But  the  petition 
was  hardly  necessary,  for  Achilles,  full  of  compassion  for 
his  brave  but  unfortunate  adversary,  lifted  her  gently 
from  the  ground,  and  she  expired  in  his  arms. 

On  beholding  the  dead  body  of  their  leader  in  the  pos- 


THE   SIEGE   OF   TROT.  297 

session  of  Achilles,  the  Amazons  and  Trojans  prepared 
for  a  fresh  attack  in  order  to  wrest  it  from  his  hands; 
but  observing  their  purpose,  Achilles  stepped  forward 
and  loudly  called  upon  them  to  halt.  Then  in  a  few  well- 
chosen  words  he  praised  the  great  valour  and  intrepidity 
of  the  fallen  queen,  and  expressed  his  willingness  to 
resign  the  body  at  once. 

The  chivalrous  conduct  of  -Achilles  was  fully  appre- 
ciated by  both  Greeks  and  Trojans.  Thersites  alone,  a 
base  and  cowardly  wretch,  attributed  unworthy  motives 
to  the  gracious  proceedings  of  the  hero;  and,  not  content 
with  these  insinuations,  he  savagely  pierced  with  his 
lance  the  dead  body  of  the  Amazonian  queen;  whereupon 
Achilles,  with  one  blow  of  his  powerful  arm,  felled  him 
to  the  ground,  and  killed  him  on  the  spot. 

The  well-merited  death  of  Thersites  excited  no  com- 
miseration, but  his  kinsman  Diomedes  came  forward  and 
claimed  compensation  for  the  murder  of  his  relative;  and 
as  Agamemnon,  who,  as  commander-in-chief,  might  easily 
have  settled  the  difficulty,  refrained  from  interfering,  the 
proud  nature  of  Achilles  resented  the  implied  condemna- 
tion of  his  conduct,  and  he  once  more  abandoned  the 
Greek  army  and  took  ship  for  Lesbos.  Odysseus,  how- 
ever, followed  him  to  the  island,  and,  with  his  usual  tact, 
succeeded  in  inducing  the  hero  to  return  to  the  camp. 

Death  of  Achilles. — A  new  ally  of  the  Trojans  now 
appeared  on  the  field  in  the  person  of  Memnon,  the 
^Ethiopian,  a  son  of  Eos  and  Tithonus,  who  brought 
with  him  a  powerful  reinforcement  of  negroes.  Memnon 
was  the  first  opponent  who  had  yet  encountered  Achilles 
on  an  equal  footing;  for  like  the  great  hero  himself  he 
was  the  son  of  a  goddess,  and  possessed  also,  like  Achilles, 
a  suit  of  armour  made  for  him  by  Hephaestus. 

Before  the  heroes  encountered  each  other  in  single 
combat,  the  two  goddesses,  Thetis  and  Eos,  hastened  to 
Olympus  to  intercede  with  its  mighty  ruler  for  the  life 
of  their  sons.  Resolved  even  in  this  instance  not  to  act 
in  opposition  to  the  Moir*,  Zeus  seized  the  golden  scales 


298  MYTHS   OP  ANCIEXT    GREECE  AND   ROME. 

in  which  he  weighed  the  lot  of  mortals,  and  placed  in  it 
the  respective  fates  of  the  two  heroes,  whereupon  that  of 
Memnon  weighed  down  the  balance,  thus  portending  his 
death. 

Eos  abandoned  Olympus  in  despair.  Arrived  on  the 
battlefield  she  beheld  the  lifeless  body  of  her  son,  who, 
after  a  long  and  brave  defence,  had  at  length  succumbed 
to  the  all-conquering  arm  of  Achilles.  At  her  command 
her  children,  the  Winds,  flew  down  to  the  plain,  and 
seizing  the  body  of  the  slain  hero  conveyed  it  through 
the  air  safe  from  the  desecration  of  the  enemy. 

The  triumph  of  Achilles  was  not  of  long  duration.  In- 
toxicated with  success  he  attempted,  at  the  head  of  the 
Greek  army,  to  storm  the  city  of  Troy,  when  Paris,  by 
the  aid  of  Phoebus- Apollo,  aimed  a  well-directed  dart  at 
the  hero,  which  pierced  his  vulnerable  heel,  and  he  fell  to 
the  ground  fatally  wounded  before  the  Sca?an  gate.  But 
though  face  to  face  with  death,  the  intrepid  hero,  raising 
himself  from  the  ground,  still  performed  prodigies  of 
valour,  and  not  until  his  tottering  limbs  refused  their 
office  was  the  enemy  aware  that  the  wound  was  mortal 

By  the  combined  efforts  of  Ajax  and  Odysseus  the 
body  of  Achilles  was  wrested  from  the  enemy  after  a 
long  and  terrible  fight,  and  conveyed  to  the  Greek  camp. 
Weeping  bitterly  over  the  untimely  fate  of  her  gallant 
son,  Thetis  came  to  embrace  him  for  the  last  time,  and 
mingled  her  regrets  and  lamentations  with  those  of  the 
whole  Greek  army.  The  funeral  pyre  was  then  lighted, 
and  the  voices  of  the  Muses  were  heard  chanting  his 
funeral  dirge.  When,  according  to  the  custom  of  the 
ancients,  the  body  had  been  burned  on  the  pyre,  the  bones 
of  the  hero  were  collected,  inclosed  in  a  golden  urn,  and 
deposited  beside  the  remains  of  his  beloved  friend 
Patroclus. 

In  the  funereal  games  celebrated  in  honour  of  the  fallen 
hero,  the  property  of  her  son  was  offered  by  Thetis  as 
the  prize  of  victory.  But  it  was  unanimously  agreed  that 
the  beautiful  suit  of  armour  made  by  Hephaestus  should 
be  awarded  to  him  who  had  contributed  the  most  to  the 


THE   SIEGE   OF   TROY.  299 

rescue  of  the  body  from  the  hands  of  the  enemy.  Popu- 
lar opinion  unanimously  decided  in  favour  of  Odysseus, 
which  verdict  was  confirmed  by  the  Trojan  prisoners 
who  were  present  at  the  engagement.  Unable  to  endure 
the  slight,  the  unfortunate  Ajax  lost  his  reason,  and  in 
this  condition  put  an  end  to  his  existence. 

Final  Measures.— Thus  were  the  Greeks  deprived 
at  one  and  the  same  time  of  their  bravest  and  most 
powerful  leader,  and  of  him  also  who  approached  the 
nearest  to  this  distinction.  For  a  time  operations  were 
at  a  standstill,  until  Odysseus  at  length  contrived  by 
means  of  a  cleverly-arranged  ambush  to  capture  Helenus, 
the  son  of  Priam.  Like  his  sister  Cassandra,  Helenus 
possessed  the  gift  of  prophecy,  and  the  unfortunate  youth 
was  now  coerced  by  Odysseus  into  using  this  gift  against 
the  welfare  of  his  native  city. 

The  Greeks  learned  from  the  Trojan  prince  that  three 
conditions  were  indispensable  to  the  conquest  of  Troy: — 
In  the  first  place  the  son  of  Achilles  must  fight  in  their 
ranks;  secondly,  the  arrows  of  Heracles  must  be  used 
against  the  enemy;  and  thirdly,  they  must  obtain  posses- 
sion of  the  wooden  image  of  Pallas-Athene,  the  famous 
Palladium  of  Troy. 

The  first  condition  was  easily  fulfilled.  Ever  ready  to 
serve  the  interests  of  the  community,  Odysseus  repaired 
to  the  island  of  Scyros,  where  he  found  Neoptolemus, 
the  son  of  Achilles.  Having  succeeded  in  arousing  the 
ambition  of  the  fiery  youth,  he  generously  resigned  to 
him  the  magnificent  armour  of  his  father,  and  then  con- 
veyed him  to  the  Greek  camp,  where  he  immediately 
distinguished  himself  in  single  combat  with  Eurypylus, 
the  son  of  Telephus,  who  had  come  to  the  aid  of  the 
Trojans. 

To  procure  the  poison-dipped  arrows  of  Heracles  was 
a  matter  of  greater  difficulty.  They  were  still  in  the 
possession  of  the  much-aggrieved  Philoctetes,  who  had 
remained  in  the  island  of  Lemnos,  his  wound  still  un- 
healed,  suffering  the  most  abject  misery.  But  the  judi- 


300  MYTHS   OF   ANCIENT   GREECE   AND    ROME. 

cious  zeal  of  the  indefatigable  and  ever-active  Odysseus, 
who  was  accompanied  in  this  undertaking  by  Diomedes, 
at  length  gained  the  day,  and  he  induced  Philoctetes  to 
accompany  him  to  the  camp,  where  the  skilful  leech 
Machaon,  the  son  of  Asclepias,  healed  him  of  his  wound. 

Philoctetes  became  reconciled  to  Agamemnon,  and  in 
an  engagement  which  took  place  soon  after,  he  mortally 
wounded  Paris,  the  son  of  Priam.  But  though  pierced 
by  the  fatal  arrow  of  the  demi-god,  death  did  not  im- 
mediately ensue;  and  Paris,  calling  to  mind  the  predic- 
tion of  an  oracle,  that  his  deserted  wife  GEnone  could 
alone  cure  him  if  wounded,  caused  himself  to  be  trans- 
ported to  her  abode  on  Mount  Ida,  where  he  implored 
her  by  the  memory  of  their  past  love  to  save  his  life. 
But  mindful  only  of  her  wrongs,  QEnone  crushed  out  of 
her  heart  every  womanly  feeling  of  pity  and  compassion, 
and  sternly  bade  him  depart.  Soon,  however,  all  her 
former  affection  for  her  husband  awoke  within  her. 
With  frantic  haste  she  followed  him;  but  on  her  arrival 
in  the  city  she  found  the  dead  body  of  Paris  already  laid 
on  the  lighted  funeral  pile,  and,  in  her  remorse  and  de- 
spair, CEnone  threw  herself  on  the  lifeless  form  of  her 
husband  and  perished  in  the  flames. 

The  Trojans  were  now  shut  up  within  their  walls  and 
closely  besieged;  but  the  third  and  most  difficult  condi- 
tion being  still  unfulfilled,  all  efforts  to  take  the  city  were 
unavailing.  In  this  emergency  the  wise  and  devoted 
Odysseus  came  once  more  to  the  aid  of  his  comrades. 
Having  disfigured  himself  with  self-inflicted  wounds,  he 
assumed  the  disguise  of  a  wretched  old  mendicant,  and 
then  crept  stealthily  into  the  city  in  order  to  discover 
where  the  Palladium  was  preserved.  He  succeeded  in 
his  object,  and  was  recognized  by  no  one  save  the  fair 
Helen,  who  after  the  death  of  Paris  had  been  given  in 
marriage  to  bin  brother  Deiphobus.  But  since  death  had 
robbed  her  of  her  lover,  the  heart  of  the  Greek  princess 
had  turned  yearningly  towards  her  native  country  and 
her  husband  Menelaus,  and  Odysseus  now  found  in  her 
a  most  unlooked-for  ally.  On  his  return  to  the  camp 


THE  SIEGE   OF   TROT.  301 

Odysseus  called  to  his  aid  the  valiant  Diomedes,  and 
with  his  assistance  the  perilous  task  of  abstracting  the 
Palladium  from  its  sacred  precincts  was,  after  some  diffi- 
culty, effected. 

The  conditions  of  conquest  being  now  fulfilled,  a 
council  was  called  to  decide  on  final  proceedings.  Epeios, 
a  Greek  sculptor,  who  had  accompanied  the  expedition, 
was  desired  to  construct  a  colossal  wooden  horse  large 
enough  to  contain  a  number  of  able  and  distinguished 
heroes.  On  its  completion  a  band  of  warriors  concealed 
themselves  within,  whereupon  the  Greek  army  broke  up 
their  camp,  and  then  set  fire  to  it,  as  though,  wearied  of 
the  long  and  tedious  ten  years'  siege,  they  had  abandoned 
the  enterprise  as  hopeless. 

Accompanied  by  Agamemnon  and  the  sage  Nestor, 
the  fleet  set  sail  for  the  island  of  Tenedos,  where  they 
cast  anchor,  anxiously  awaiting  the  torch  signal  to  hasten 
back  to  the  Trojan  coast. 

Destruction  of  Troy. — When  the  Trojans  saw  the 
enemy  depart,  and  the  Greek  camp  in  flames,  they  be- 
lieved themselves  safe  at  last,  and  streamed  in  great 
numbers  out  of  the  town  in  order  to  view  the  site  where 
the  Greeks  had  so  long  encamped.  Here  they  found  the 
gigantic  wooden  horse,  which  they  examined  with  won- 
dering curiosity,  various  opinions  being  expressed  with 
regard  to  its  utility.  Some  supposed  it  to  be  an  engine 
of  war,  and  were  in  favour  of  destroying  it,  others  re- 
garded it  as  a  sacred  idol,  and  proposed  that  it  should  be 
brought  into  the  city.  Two  circumstances  which  now 
occurred  induced  the  Trojans  to  incline  towards  the 
latter  opinion. 

Chief  among  those  who  suspected  a  treacherous  design 
in  this  huge  contrivance  was  Laocoon,  a  priest  of  Apollo, 
who,  in  company  with  his  two  young  SOT  •,  had  issued 
from  the  city  with  the  Trojans  in  order  to  offer  a  sacri- 
fice to  the  gods.  With  all  the  eloquence  at  his  command 
he  urged  his  countrymen  not  to  place  confidence  in  any 
gift  of  the  Greeks,  and  even  went  so  far  as  to  pierce  the 


302 


MYTHS   OF   ANCIENT   GREECE   AND   ROME. 


side  of  the  horse  with  a  spear  which  he  took  from  a 
warrior  beside  him,  whereupon  the  arms  of  the  heroes 
were  heard  to  rattle.  The  hearts  of  the  brave  men 
concealed  inside  the  horse  quailed  within  them,  and  they 
had  already  given  themselves  up  for  lost,  when  Pallas- 
Athene,  who  ever  watched  over  the  cause  of  the  Greeks, 
now  came  to  their  aid,  and  a  miracle  occurred  in  order  to 
blind  and  deceive  the  devoted  Trojans; — for  the  fall  of 
Troy  was  decreed  by  the  gods. 

Whilst  Laocoon  with  his  two  sons  stood  prepared 
to  perform  the  sacrifice,  two  enormous  serpents  sud- 
denly rose  out  of  the  sea, 
and  made  direct  for  the 
altar.  They  entwined 
themselves  first  round  the 
tender  limbs  of  the  help- 
less youths,  and  then  en- 
circled their  father  who 
rushed  to  their  assistance, 
and  thus  all  three  were 
destroyed  in  sight  of  the 
horrified  multitude.  The 
Trojans  naturally  inter- 
preted the  fate  of  Laocoon 
and  his  sons  to  be  a  pun- 
ishment sent  by  Zeus  for 
his  sacrilege  against  the 
wooden  horse,  and  were 


now  fully  convinced  that 
it  must  be  consecrated  to  the  gods. 

The  crafty  Odysseus  had  left  behind  his  trusty  friend 
Sinon  with  full  instructions  as  to  his  course  of  action. 
Assuming  the  role  assigned  to  him,  he  now  approached 
king  Priam  with  fettered  hands  and  piteous  entreaties, 
alleging  that  the  Greeks,  in  obedience  to  the  command 
of  an  oracle,  had  attempted  to  immolate  him  as  a  sacrifice; 
but  that  he  had  contrived  to  escape  from  their  hands, 
and  now  sought  protection  from  the  king. 

The  kind-hearted  monarch,  believing  his  story,  released 


THE   SIEGE   OF   TROT.  303 

his  bonds,  assured  him  of  his  favour,  and  then  begged 
him  to  explain  the  true  meaning  of  the  wooden  horse. 
Sinon  willingly  complied.  He  informed  the  king  that 
Pallas- Athene,  who  had  hitherto  been  the  hope  and  stay 
of  the  Greeks  throughout  the  war,  was  so  deeply  offended 
at  the  removal  of  her  sacred  image,  the  Palladium,  from 
her  temple  in  Troy,  that  she  had  withdrawn  her  protection 
from  the  Greeks,  and  refused  all  further  aid  till  it  was 
restored  to  its  rightful  place.  Hence  the  Greeks  had 
returned  home  in  order  to  seek  fresh  instructions  from 
an  oracle.  But  before  leaving,  Calchas  the  seer  had 
advised  their  building  this  gigantic  wooden  horse  as  a 
tribute  to  the  offended  goddess,  hoping  thereby  to  appease 
her  just  anger.  He  further  explained  that  it  had  been 
constructed  of  such  .colossal  proportions  in  order  to  pre- 
vent its  being  brought  into  the  city,  so  that  the  favour 
of  Pallas-Athene  might  not  be  transferred  to  the  Trojans. 

Hardly  had  the  crafty  Sinon  ceased  speaking  when  the 
Trojans,  with  one  accord,  urged  that  the  wooden  horse 
should  be  brought  into  their  city  without  delay.  The 
gates  being  too  low  to  admit  its  entrance,  a  breach  was 
made  in  the  walls,  and  the  horse  was  conveyed  in  triumph 
into  the  very  heart  of  Troy;  whereupon  the  Trojans, 
overjoyed  at  what  they  deemed  the  successful  issue  of  the 
campaign,  abandoned  themselves  to  feasting  and  rioting. 

Amidst  the  universal  rejoicing  the  unhappy  Cassandra, 
foreseeing  the  result  of  the  admission  of  the  wooden 
horse  into  the  city,  was  seen  rushing  through  the  streets 
with  wild  gestures  and  dishevelled  hair,  warning  her 
people  against  the  dangers  which  awaited  them.  But 
her  eloquent  Avords  fell  on  deaf  ears;  for  it  was  ever 
the  fate  of  the  unfortunate  prophetess  that  her  predic- 
tions should  find  no  credence. 

When,  after  the  day's  excitement,  the  Trojans  had 
retired  to  rest,  and  all  was  hushed  and  silent,  Sinon,  in 
the  dead  of  night,  released  the  heroes  from  their  volun- 
tary imprisonment.  The  signal  was  then  given  to  the 
Greek  fleet  lying  off  Tenedos,  and  the  whole  army  in 
unbroken  silence  once  more  landed  on  the  Trojan  coast. 


304  MYTHS   OF  ANCIENT   GREECE   AND   ROME. 

To  enter  the  city  was  now  an  easy  matter,  and  a  fear- 
ful slaughter  ensued.  Aroused  from  their  slumbers,  the 
Trojans,  under  the  command  of  their  bravest  leaders, 
made  a  gallant  defence,  but  were  easily  overcome.  All 
their  most  valiant  heroes  fell  in  the  fight,  and  soon  the 
whole  city  was  wrapt  in  flames. 

Priam  fell  by  the  hand  of  Neoptolemus,  who  killed 
him  as  he  lay  prostrate  before  the  altar  of  Zeus,  praying 
for  divine  assistance  in  this  awful  hour  of  peril.  The 
unfortunate  Andromache  with  her  young  son  Astyanax 
had  taken  refuge  on  the  summit  of  a  tower,  where  she 
was  discovered  by  the  victors,  wrho,  fearing  lest  the  son 
of  Hector  might  one  day  rise  against  them  to  avenge  the 
death  of  his  father,  tore  him  from  her  arms  and  hurled 
him  over  the  battlements. 

-^Eneas  alone,  the  son  of  Aphrodite,  the  beloved  of 
gods  and  men,  escaped  the  universal  carnage  with  his 
son  and  his  old  father  Anchises,  whom  he  carried  on  his 
shoulders  out  of  the  city.  He  first  sought  refuge  on 
Mount  Ida,  and  afterwards  fled  to  Italy,  where  he  became 
the  ancestral  hero  of  the  Eoman  people. 

Menelaus  now  sought  Helen  in  the  royal  palace,  who, 
being  immortal,  still  retained  all  her  former  beauty  and 
fascination.  A  reconciliation  took  place,  and  she  accom- 
panied her  husband  on  his  homeward  voyage.  Andro- 
mache, the  widow  of  the  brave  Hector,  was  given  in 
marriage  to  Neoptolemus,  Cassandra  fell  to  the  share  of 
Agamemnon,  and  Hecuba,  the  gray-haired  and  widowed 
queen,  was  made  prisoner  by  Odysseus. 

The  boundless  treasures  of  the  wealthy  Trojan  king 
fell  into  the  hands  of  the  Greek  heroes,  who.  after  having 
levelled  the  city  of  Troy  to  the  ground,  prepared  for  their 
homeward  voyage. 

EETUBN  OP  THE  GREEKS  FROM  TROY. 

During  the  sacking  of  the  city  of  Troy  the  Greeks,  in  the 
hour  of  victory,  committed  many  acts  of  desecration  and 
cruelty,  which  called  down  upon  them  the  wrath  of  the 


RETURN  OF  THE  GREEKS  FROM  TROY.         305 

gods,  for  which  reason  their  homeward  voyage  was  beset 
with  manifold  dangers  and  disasters,  and  many  perished 
before  they  reached  their  native  land. 

Nestor,  Diomedes,  Philoctetes,  and  Neoptolemus  were 
among  those  who  arrived  safely  in  Greece  after  a  pros- 
perous voyage.  The  vessel  which  carried  Menelaus  and 
Helen  was  driven  by  violent  tempests  to  the  coast  of 
Egypt,  and  only  after  many  years  of  weary  wanderings 
and  vicissitudes  did  they  succeed  in  reaching  their  home 
at  Sparta. 

Ajax  the  Lesser  having  offended  Pallas-Athene  by 
desecrating  her  temple  on  the  night  of  the  destruction  of 
Troy,  was  shipwrecked  off  Cape  Caphareus.  He  suc- 
ceeded, however,  in  clinging  to  a  rock,  and  his  life  nrght 
have  been  spared  but  for  his  impious  boast  that  he 
needed  not  the  help  of  the  gods.  No  sooner  had  he 
uttered  the  sacrilegious  words  than  Poseidon,  enraged  at 
his  audacity,  split  with  his  trident  the  rock  to  which  the 
hero  was  clinging,  and  the  unfortunate  Ajax  was  over- 
whelmed by  the  waves. 

Pate  of  Agamemnon. — The  homeward  voyage  of 
Agamemnon  was  tolerably  uneventful  and  prosperous; 
but  on  his  arrival  at  Mycenae  misfortune  and  ruin  awaited 
him. 

His  wife  Clytemnestra,  in  revenge  for  the  sacrifice  of 
her  beloved  daughter  Iphigenia,  had  formed  a  secret 
alliance  during  his  absence  with  ^Egisthus,  the  son  of 
Thyestes,  and  on  the  return  of  Agamemnon  they  both 
conspired  to  compass  his  destruction.  Clytemnestra 
feigned  the  greatest  joy  on  beholding  her  husband,  and 
in  spite  of  the  urgent  warnings  of  Cassandra,  who  was 
now  a  captive  in  his  train,  he  received  her  protestations 
of  affection  with  the  most  trusting  confidence.  In  her 
well-assumed  anxiety  for  the  comfort  of  the  weary  tra- 
veller, she  prepared  a  warm  bath  for  his  refreshment,  and 
at  a  given  signal  from  the  treacherous  queen,  ^Egisthus, 
who  was  concealed  in  an  adjoining  chamber,  rushed  upon 
the  defenceless  hero  and  slew  him. 

(73)  V 


306  MYTHS    OF   AXCIEJfT   GREECE   AXD   ROME, 

During  the  massacre  of  the  retainers  of  Agamemnon 
which  followed,  his  daughter  Electra,  with  great  presence 
of  mind,  contrived  to  save  her  young  brother  Orestes. 
He  fled  for  refuge  to  his  uncle  Strophius,  king  of  Phocis, 
who  educated  him  with  his  own  son  Pylades,  and  an 
ardent  friendship  sprung  up  between  the  youths,  which, 
from  its  constancy  and  disinterestedness,  has  become 
proverbial. 

As  Orestes  grew  up  to  manhood,  his  one  great  all- 
absorbing  desire  was  to  avenge  the  death  of  his  father. 
Accompanied  by  his  faithful  friend  Pylades,  he  repaired 
in  disguise  to  Mycenae,  where  ^Egisthus  and  Clytemnestra 
reigned  conjointly  over  the  kingdom  of  Argos.  In  order 
to  disarm  suspicion  he  had  taken  the  precaution  to 
despatch  a  messenger  to  Clytemnestra,  purporting  to  be 
sent  by  king  Strophius,  to  announce  to  her  the  untimely 
death  of  her  son  Orestes  through  an  accident  during  a 
chariot-race  at  Delphi. 

Arrived  at  Mycenae,  he  found  his  sister  Electra  so 
overwhelmed  with  grief  at  the  news  of  her  brother's 
death  that  to  her  he  revealed  his  identity.  When  he 
heard  from  her  lips  how  cruelly  she  had  been  treated  by 
her  mother,  and  how  joyfully  the  news  of  his  demise  had 
been  received,  his  long  pent-up  passion  completely  over- 
powered him,  and  rushing  into  the  presence  of  the  king 
and  queen,  he  first  pierced  Clytemnestra  to  the  heart, 
and  afterwards  her  guilty  partner. 

But  the  crime  of  murdering  his  own  mother  was  not 
long  unavenged  by  the  gods.  Hardly  was  the  fatal  act 
committed  when  the  Furies  appeared  and  unceasingly 
pursued  the  unfortunate  Orestes  wherever  he  went.  In 
this  wretched  plight  he  sought  refuge  in  the  temple  of 
Delphi,  where  he  earnestly  besought  Apollo  to  release 
him  from  his  cruel  tormentors.  The  god  commanded 
him,  in  expiation  of  his  crime,  to  repair  to  Taurica-Cher- 
sonnesus  and  convey  the  statue  of  Artemis  from  thence 
to  the  kingdom  of  Attica,  an  expedition  fraught  with 
extreme  peril.  We  have  already  seen  in  a  former  chapter 
how  Orestes  escaped  the  fate  which  befell  all  strangers 


RETURN  OF  THE  GREEKS  FROM  TROY.         307 

who  landed  on  the  Taurian  coast,  and  how,  with  the  aid 
of  his  sister  Iphigenia,  the  priestess  of  the  temple,  he 
succeeded  in  conveying  the  statue  of  the  goddess  to  his 
native  country. 

But  the  Furies  did  not  so  easily  relinquish  their  prey, 
and  only  by  means  of  the  interposition  of  the  just  and 
powerful  goddess  Pallas-Athene  was  Orestes  finally 
liberated  from  their  persecution.  His  peace  of  mind 
being  at  length  restored,  Orestes  assumed  the  govern- 
ment of  the  kingdom  of  Argos,  and  became  united  to  the 
beautiful  Hermione,  daughter  of  Helen  and  Menelaus. 
On  his  faithful  friend  Pylades  he  bestowed  the  hand  of 
his  beloved  sister,  the  good  and  faithful  Electra. 

Homeward  Voyage  of  Odysseus. — With  his  twelve 
ships  laden  with  enormous  treasures,  captured  during  the 
sacking  of  Troy,  Odysseus  set  sail  with  a  light  heart  for 
his  rocky  island  home  of  Ithaca.  At  length  the  happy 
hour  had  arrived  which  for  ten  long  years  the  hero  had 
so  anxiously  awaited,  and  he  little  dreamt  that  ten  more 
must  elapse  before  he  would  be  permitted  by  the  Fates 
to  clasp  to  his  heart  his  beloved  wife  and  child. 

During  his  homeward  voyage  his  little  fleet  was  driven 
by  stress  of  weather  to  a  land  whose  inhabitants  subsisted 
entirely  on  a  curious  plant  called  the  lotus,  which  was 
sweet  as  honey  to  the  taste,  but  had  the  effect  of  causing 
utter  oblivion  of  home  arid  country,  and  of  creating  an 
irresistible  longing  to  remain  for  ever  in  the  land  of  the 
lotus-eaters.  Odysseus  and  his  companions  were  hospit- 
ably received  by  the  inhabitants,  who  regaled  them  freely 
with  their  peculiar  and  very  delicious  food;  after  partaking 
of  which,  however,  the  comrades  of  the  hero  refused  to 
leave  the  country,  and  it  was  only  by  sheer  force  that  he 
at  length  succeeded  in  bringing  them  back  to  their  ships. 

Polyphemus. — Continuing  their  journey,  they  next 
arrived  at  the  country  of  the  Cyclops,  a  race  of  giants 
remarkable  for  having  only  one  eye,  which  was  placed 
in  the  centre  of  their  foreheads.  Here  Odysseus,  whose 
love  of  adventure  overcame  more  prudent  considerations, 


308  MYTHS   OF  ANCIENT   GREECE  AND   ROME. 

left  his  fleet  safely  anchored  in  the  bay  of  a  neighbouring 
island,  and  with  twelve  chosen  companions  set  out  to 
explore  the  country. 

Near  the  shore  they  found  a  vast  cave,  into  which  they 
boldly  entered.  In  the  interior  they  saw  to  their  surprise 
huge  piles  of  cheese  and  great  pails  of  milk  ranged  round 
the  walls.  After  partaking  freely  of  these  provisions  his 
companions  endeavoured  to  persuade  Odysseus  to  return 
to  the  ship;  but  the  hero  being  curious  to  make  the 
acquaintance  of  the  owner  of  this  extraordinary  abode, 
ordered  them  to  remain  and  await  his  pleasure. 

Towards  evening  a  fierce  giant  made  his  appearance, 
bearing  an  enormous  load  of  wood  upon  his  shoulders,  and 
driving  before  him  a  large  flock  of  sheep.  This  was 
Polyphemus,  the  son  of  Poseidon,  the  owner  of  the  cave. 
After  all  his  sheep  had  entered,  the  giant  rolled  before 
the  entrance  to  the  cave  an  enormous  rock,  which  the 
combined  strength  of  a  hundred  men  would  have  been 
powerless  to  move. 

Having  kindled  a  fire  of  great  logs  of  pine-wood  he 
was  about  to  prepare  his  supper  when  the  flames  revealed 
to  him,  in  a  corner  of  the  cavern,  its  new  occupants,  who 
now  came  forward  and  informed  him  that  they  were 
shipwrecked  mariners,  and  claimed  his  hospitality  in  the 
name  of  Zeus.  But  the  fierce  monster  railed  at  the 
great  ruler  of  Olympus — for  the  lawless  Cyclops  knew  no 
fear  of  the  gods — and  hardly  vouchsafed  a  reply  to  the 
demand  of  the  hero.  To  the  consternation  of  Odysseus 
the  giant  seized  two  of  his  companions,  and,  after  dash- 
ing them  to  the  ground,  consumed  their  remains,  wash- 
ing down  the  ghastly  meal  with  huge  draughts  of  milk. 
He  then  stretched  his  gigantic  limbs  on  the  ground,  and 
soon  fell  fast  asleep  beside  the  fire. 

Thinking  the  opportunity  a  favourable  one  to  rid  him- 
self and  his  companions  of  their  terrible  enemy,  Odysseus 
drew  his  sword,  and,  creeping  stealthily  forward,  was 
about  to  slay  the  giant  when  he  suddenly  remembered 
that  the  aperture  of  the  cave  was  effectually  closed  by  the 
immense  rock,  which  rendered  egress  impossible.  He 


RETURN  OF  THE  GREEKS  FROM  TROY.         309 

therefore  wisely  determined  to  wait  until  the  following 
day,  and  set  his  wits  to  work  in  the  meantime  to  devise 
a  scheme  by  which  he  and  his  companions  might  make 
their  escape. 

When,  early  next  morning,  the  giant  awoke,  two  more 
unfortunate  companions  of  the  hero  were  seized  by  him 
and  devoured;  after  which  Polyphemus  leisurely  drove 
out  his  flock,  taking  care  to  secure  the  entrance  of  the 
cave  as  before. 

Next  evening  the  giant  devoured  two  more  of  his 
victims,  and  when  he  had  finished  his  revolting  meal 
Odysseus  stepped  forward  and  presented  him  with  a 
large  measure  of  wine  which  he  had  brought  with  him 
from  his  ship  in  a  goat's  skin.  Delighted  with  the 
delicious  beverage  the  giant  inquired  the  name  of  tne 
donor.  Odysseus  replied  that  his  name  was  Noman, 
whereupon  Polyphemus  graciously  announced  that  he 
would  evince  his  gratitude  by  eating  him  the  last. 

The  monster,  thoroughly  overcome  with  the  powerful 
old  liquor,  soon  fell  into  a  heavy  sleep,  and  Odysseus  lost 
no  time  in  putting  his  plans  into  execution.  He  had  cut 
during  the  day  a  large  piece  of  the  giant's  own  olive-staff, 
which  he  now  heated  in  the  fire,  and,  aided  by  his  com- 
panions, thrust  it  into  the  eye-ball  of  Polyphemus,  and 
in  this  manner  effectually  blinded  him. 

The  giant  made  the  cave  resound  with  his  howls  of 
pain  and  rage.  His  cries  being  heard  by  his  brother 
Cyclops,  who  lived  in  caves  not  far  distant  from  his  own, 
they  soon  came  trooping  over  the  hills  from  all  sides, 
and  assailed  the  door  of  the  cave  with  inquiries  concern- 
ing the  cause  of  his  cries  and  groans.  But  as  his  only 
reply  was,  "  Noman  has  injured  me,"  they  concluded 
that  he  had  been  playing  them  a  trick,  and  therefore 
abandoned  him  to  his  fate. 

The  blinded  giant  now  groped  vainly  round  his  cave 
in  hopes  of  laying  hands  on  some  of  his  tormentors ;  but 
wearied  at  length  of  these  fruitless  exertions  he  rolled 
away  the  rock  which  closed  the  aperture,  thinking  that 
his  victims  would  rush  out  with  the  sheep,  when  it  would 


310  MYTHS  OF  AXCIEXT   GREECE  AXD   ROME. 

be  an  easy  matter  to  capture  them.  But  in  the  mean- 
time Odysseus  had  not  been  idle,  and  the  subtlety  of 
the  hero  was  now  brought  into  play,  and  proved  more 
than  a  match  for  the  giant's  strength.  The  sheep  were 
very  large,  and  Odysseus,  with  bands  of  willow  taken 
from  the  bed  of  Polyphemus,  had  cleverly  linked  them 
together  three  abreast,  and  under  each  centre  one  had 
secured  one  of  his  comrades.  After  providing  for  the 
safety  of  his  companions,  Odysseus  himself  selected  the 
finest  ram  of  the  flock,  and,  by  clinging  to  the  wool  of 
the  animal,  made  his  escape.  As  the  sheep  passed  out 
of  the  cave  the  giant  felt  carefully  among  them  for  his 
victims,  but  not  finding  them  on  the  backs  of  the  animals 
he  let  them  pass,  and  thus  they  all  escaped. 

They  now  hastened  on  board  their  vessel,  and  Odys- 
seus, thinking  himself  at  a  safe  distance,  shouted  out 
his  real  name  and  mockingly  defied  the  giant;  where- 
upon Polyphemus  seized  a  huge  rock,  and,  following  the 
direction  of  the  voice,  hurled  it  towards  the  ship,  which 
narrowly  escaped  destruction.  He  then  called  upon  his 
father  Poseidon  to  avenge  him,  entreating  him  to  curse 
Odysseus  with  a  long  and  tedious  voyage,  to  destroy  all 
his  ships  and  all  his  companions,  and  to  make  his  return 
as  late,  as  unhappy,  and  as  desolate  as  possible. 

Further  Adventures. — After  sailing  about  over  un- 
known seas  for  some  time  the  hero  and  his  followers  cast 
anchor  at  the  island  of  yEolus.  king  of  the  Winds,  who 
welcomed  them  cordially,  and  sumptuously  entertained 
them  for  a  whole  month. 

When  they  took  their  leave  he  gave  Odysseus  the  skin 
of  an  ox,  into  which  he  had  placed  all  the  contrary  winds 
in  order  to  insure  to  them  a  safe  and  speedy  voyage,  and 
then,  having  cautioned  him  on  no  account  to  open  it, 
caused  the  gentle  Zephyrus  to  blow  so  that  he  might 
waft  them  to  the  shores  of  Greece. 

On  the  evening  of  the  tenth  day  after  their  departure 
they  arrived  in  sight  of  the  watch-fires  of  Ithaca.  But 
here,  unfortunately,  Odysseus,  being  completely  wearied 


RETURN  OF  THE  GREEKS  FROM  TROT.         311 

out,  fell  asleep,  and  his  comrades,  thinking  ^Eolus  had 
given  him  a  treasure  in  the  bag  which  he  so  sedulously 
guarded,  seized  this  opportunity  of  opening  it,  where- 
upon all  the  adverse  winds  rushed  out,  and  drove  them 
back  to  the  ^Eolian  island.  This  time,  however,  ^Eolus 
did  not  welcome  them  as  before,  but  dismissed  them 
with  bitter  reproaches  and  upbraidings  for  their  disregard 
of  his  injunctions. 

After  a  six  days'  voyage  they  at  length  sighted  land. 
Observing  what  appeared  to  be  the  smoke  from  a  large 
town,  Odysseus  despatched  a  herald,  accompanied  by  two 
of  his  comrades,  in  order  to  procure  provisions.  When 
they  arrived  in  the  city  they  discovered  to  their  con- 
sternation that  they  had  set  foot  in  the  land  of  the  Laes- 
trygones,  a  race  of  fierce  and  gigantic  cannibals,  governed 
by  their  king  Antiphates.  The  unfortunate  herald  was 
seized  and  killed  by  the  king;  but  his  two  companions, 
who  took  to  flight,  succeeded  in  reaching  their  ship  in 
safety,  and  urgently  entreated  their  chief  to  put  to  sea 
without  delay. 

But  Antiphates  and  his  fellow-giants  pursued  the  fugi- 
tives to  the  sea-shore,  where  they  now  appeared  in  large 
numbers.  They  seized  huge  rocks,  which  they  hurled 
upon  the  fleet,  sinking  eleven  of  the  ships  with  all  hands 
on  board;  the  vessel  under  the  immediate  command  of 
Odysseus  being  the  only  one  which  escaped  destruction. 
In  this  ship,  with  his  few  remaining  followers,  Odysseus 
now  set  sail,  but  was  driven  by  adverse  winds  to  an 
island  called 


Circe.  —  The  hero  and  his  companions  were  in  sore  need 
of  provisions,  but,  warned  by  previous  disasters,  Odysseus 
resolved  that  only  a  certain  number  of  the  ship's  crew 
should  be  despatched  to  reconnoitre  the  country;  and  on 
lots  being  drawn  by  Odysseus  and  Eurylochus,  it  fell  to 
the  share  of  the  latter  to  fill  the  office  of  conductor  to 
the  little  band  selected  for  this  purpose. 

They  soon  came  to  a  magnificent  marble  palace,  which 
was  situated  in  a  charming  and  fertile  valley.  Here 


312  MYTHS   OF  ANCIENT   GREECE   AND   ROME. 

dwelt  a  beautiful  enchantress  called  Circe,  daughter  of 
the  sun-god  and  the  sea-nymph  Perse.  The  entrance  to 
her  abode  was  guarded  by  wolves  and  lions,  who,  how- 
ever, to  the  great  surprise  of  the  strangers,  were  tame  and 
harmless  as  lambs.  These  were,  in  fact,  human  beings  who, 
by  the  wicked  arts  of  the  sorceress,  had  been  thus  trans- 
formed. From  within  they  heard  the  enchanting  voice  of 
the  goddess,  who  was  singing  a  sweet  melody  as  she  sat  at 
her  work,  weaving  a  web  such  as  immortals  alone  could  pro- 
duce. She  graciously  invited  them  to  enter,  and  all  save  the 
prudent  and  cautious  Eurylochus  accepted  the  invitation. 

As  they  trod  the  wide  and  spacious  halls  of  tesselated 
marble  objects  of  wealth  and  beauty  met  their  view  on 
all  sides.  The  soft  and  luxuriant  couches  on  which  she 
bade  them  be  seated  were  studded  with  silver,  and  the 
banquet  which  she  provided  for  their  refreshment  was 
served  in  vessels  of  pure  gold.  But  while  her  unsuspect- 
ing guests  were  abandoning  themselves  to  the  pleasures  of 
the  table  the  wicked  enchantress  was  secretly  working 
their  ruin;  for  the  wine-cup  which  was  presented  to  them 
was  drugged  with  a  potent  draught,  after  partaking  of 
which  the  sorceress  touched  them  with  her  magic  wand, 
and  they  were  immediately  transformed  into  swine,  still, 
however,  retaining  their  human  senses. 

When  Odysseus  heard  from  Eurylochus  of  the  terrible 
fate  which  had  befallen  his  companions  he  set  out, 
regardless  of  personal  danger,  resolved  to  make  an  effort 
to  rescue  them.  On  his  way  to  the  palace  of  the  sor- 
ceress he  met  a  fair  youth  bearing  a  wand  of  gold,  who 
revealed  himself  to  him  as  Hermes,  the  divine  messenger 
of  the  gods.  He  gently  reproached  the  hero  for  his 
temerity  in  venturing  to  enter  the  abode  of  Circe  un- 
provided with  an  antidote  against  her  spells,  and  pre- 
sented him  with  a  peculiar  herb  called  Moly,  assuring 
him  that  it  would  inevitably  counteract  the  baneful  arts 
of  the  fell  enchantress.  Hermes  warned  Odysseus  that 
Circe  would  offer  him  a  draught  of  drugged  wine  with 
the  intention  of  transforming  him  as  she  had  done  his 
companions.  He  bade  him  drink  the  wine,  the  effect  of 


RETURN  OF  THE  GREEKS  FROM  TROY.        313 

which  would  be  completely  nullified  by  the  herb  which 
he  had  given  him,  and  then  rush  boldly  at  the  sorceress 
as  though  he  would  take  her  life,  whereupon  her  power 
over  him  would  cease,  she  would  recognize  her  master, 
and  grant  him  whatever  he  might  desire. 

Circe  received  the  hero  with  all  the  grace  and  fascina- 
tion at  her  command,  and  presented  him  with  a  draught 
of  "wine  in  a  golden  goblet.  This  he  readily  accepted, 
trusting  to  the  efficacy  of  the  antidote.  Then,  in 
obedience  to  the  injunction  of  Hermes,  he  drew  his 
sword  from  its  scabbard  and  rushed  upon  the  sorceress 
as  though  he  would  slay  her. 

When  Circe  found  that  her  fell  purpose  was  for  the 
first  time  frustrated,  and  that  a  mortal  had  dared 
to  attack  her,  she  knew  that  it  must  be  the  great 
Odysseus  who  stood  before  her,  whose  visit  to  her  abode 
had  been  foretold  to  her  by  Hennes.  At  his  solicitation 
she  restored  to  his  companions  their  human  form, 
promising  at  the  same  time  that  henceforth  the  hero  and 
his  comrades  should  be  free  from  her  enchantments. 

But  all  warnings  and  past  experience  were  forgotten 
by  Odysseus  when  Circe  commenced  to  exercise  upon  him 
her  fascinations  and  blandishments.  At  her  request  his 
companions  took  up  their  abode  in  the  island,  and  he 
himself  became  the  guest  and  slave  of  the  enchantress 
for  a  whole  year;  and  it  was  only  at  the  earnest  admoni- 
tion of  his  friends  that  he  was  at  length  induced  to  free 
himself  from  her  toils. 

Circe  had  become  so  attached  to  the  gallant  hero  that 
it  cost  her  a  great  effort  to  part  with  him,  but  having 
vowed  not  to  exercise  her  magic  spells  against  him  she 
was  powerless  to  detain  him  further.  The  goddess  now 
warned  him  that  his  future  would  be  beset  with  many 
dangers,  and  commanded  him  to  consult  the  blind  old 
seer  Tiresias,1  in  the  realm  of  Hades,  concerning  his 
future  destiny.  She  then  loaded  his  ship  with  provisions 
for  the  voyage,  and  reluctantly  bade  him  farewell 

1  Tiresias  alone,  of  all  the  shades,  was  in  full  possession  of  his  mental 
•vigour. 


314  MYTHS   OF   ANCIENT   GREECE   AND    ROME. 

The  Realm  of  Shades. — Though  somewhat  appalled 
at  the  prospect  of  seeking  the  weird  and  gloomy  realms 
inhabited  by  the  spirits  of  the  dead,  Odysseus  never- 
theless obeyed  the  command  of  the  goddess,  who  gave 
him  full  directions  with  regard  to  his  course,  and  also 
certain  injunctions  which  it  was  important  that  he  should 
carry  out  with  strict  attention  to  detail 

He  accordingly  set  sail  with  his  companions  for  the 
dark  and  gloomy  land  of  the  Cimmerians,  which  lay  at 
the  furthermost  end  of  the  world,  beyond  the  great 
stream  Oceanus.  Favoured  by  gentle  breezes  they  soon 
reached  their  destination  in  the  far  west.  On  arriving  at 
the  spot  indicated  by  Circe,  where  the  turbid  waters  of 
the  rivers  Acheron  and  Cocytus  mingled  at  the  entrance 
to  the  lower  world,  Odysseus  landed,  unattended  by  his 
companions. 

Having  dug  a  trench  to  re  eive  the  blood  of  the  sacri- 
fices he  now  offered  a  black  ram  and  ewe  to  the  powers 
of  darkness,  whereupon  crowds  of  shades  rose  up  from 
the  yawning  gulf,  clustering  round  him,  eager  to  quaff 
the  blood  of  the  sacrifice,  which  would  restore  to  them 
for  a  time  their  mental  vigour.  But  mindful  of  the  in- 
junction of  Circe,  Odysseus  brandished  his  sword,  and 
suffered  none  to  approach  until  Tiresias  had  appeared. 
The  great  prophet  now  came  slowly  forward  leaning  on 
his  golden  staff,  and  after  drinking  of  the  sacrifice  pro- 
ceeded  to  impart  to  Odysseus  the  hidden  secrets  of  his 
future  fate.  Tiresias  also  warned  him  of  the  numerous 
perils  which  would  assail  him,  not  only  during  his  home- 
ward voyage  but  also  on  his  return  to  Ithaca,  and  then 
instructed  him  how  to  avoid  them. 

Meanwhile  numbers  of  other  shades  had  quaffed  the 
sense-awakening  draught  of  the  sacrifice,  among  whom 
Odysseus  recognized  to  his  dismay  his  tenderly-loved 
mother  Anticlea.  From  her  he  learned  that  she  had  died 
of  grief  at  her  son's  protracted  absence,  and  that  his  aged 
father  Laertes  was  wearing  his  life  away  in  vain  and  an- 
xious longings  for  his  return.  He  also  conversed  with  the 
ill-fate'd  Agamemnon,  Patroclus,  and  Achilles.  The  latter 


RETURN  OF  THE  GREEKS  FROM  TROT.         315 

bemoaned  his  shadowy  and  unreal  existence,  and  plain- 
tively assured  his  former  companion-in-arms  that  rather 
would  he  be  the  poorest  day-labourer  on  earth  than  reign 
supreme  as  king  over  the  realm  of  shades.  Ajax  alone, 
who  still  brooded  over  his  wrongs,  held  aloof,  refusing  to 
converse  with  Odysseus,  and  sullenly  retired  when  the 
hero  addressed  him. 

But  at  last  so  many  shades  came  swarming  round  him 
that  the  courage  of  Odysseus  failed  him,  and  he  fled  in 
terror  back  to  his  ship.  Having  rejoined  his  companions 
they  once  more  put  to  sea,  and  proceeded  on  their  home- 
ward voyage. 

The  Sirens. — After  some  days'  sail  their  course  led 
them  past  the  island  of  the  Sirens. 

Now  Circe  had  warned  Odysseus  on  no  account  to 
listen  to  the  seductive  melodies  of  these  treacherous 
nymphs ;  for  that  all  who  gave  ear  to  their  enticing  strains 
felt  an  unconquerable  desire  to  leap  overboard  and  join 
them,  when  they  either  perished  at  their  hands,  or  were 
engulfed  by  the  waves. 

In  order  that  his  crew  should  not  hear  the  song  of  the 
Sirens,  Odysseus  had  filled  their  ears  with  melted  wax; 
but  the  hero  himself  so  dearly  loved  adventure  that  he 
could  not  resist  the  temptation  of  braving  this  new  danger. 
By  his  own  desire,  therefore,  he  was  lashed  to  the  mast, 
and  his  comrades  had  strict  orders  on  no  account  to 
release  him  until  they  were  out  of  sight  of  the  island,  no 
matter  how  he  might  implore  them  to  set  him  free. 

As  they  neared  the  fatal  shore  they  beheld  the  Sirens 
seated  side  by  side  on  the  verdant  slopes  of  their  island; 
and  as  their  sweet  and  alluring  strains  fell  upon  his  ear 
the  hero  became  so  powerfully  affected  by  them,  that, 
forgetful  of  all  danger,  he  entreated  his  comrades  to  release 
him ;  but  the  sailors,  obedient  to  their  orders,  refused  to 
unbind  him  until  the  enchanted  island  had  disappeared 
from  view.  The  danger  past,  the  hero  gratefully  acknow- 
ledged the  firmness  of  his  followers,  which  had  been  the 
means  of  saving  his  life. 


316  MTTHS   OF  ANCIENT   GREECE   AND   ROME. 

The  Island  of  Helios. — They  now  approached  the 
terrible  dangers  of  Scylla  and  Charybdis,  between  which 
Circe  had  desired  them  to  pass.  As  Odysseus  steered 
the  vessel  beneath  the  great  rock,  Scylla  swooped  down 
and  seized  six  of  his  crew  from  the  deck,  and  the  cries  of 
her  wretched  victims  long  rang  in  his  ears.  At  length 
they  reached  the  island  of  Trinacria  (Sicily),  whereon  the 
sun-god  pastured  his  flocks  and  herds,  and  Odysseus, 
calling  to  mind  the  warning  of  Tiresias  to  avoid  this 
sacred  island,  would  fain  have  steered  the  vessel  past  and 
left  the  country  unexplored.  But  his  crew  became 
mutinous,  and  insisted  on  landing.  Odysseus  was  there- 
fore obliged  to  yield,  but  before  allowing  them  to  set 
foot  on  shore  he  made  them  take  an  oath  not  to  touch  the 
sacred  herds  of  Helios,  and  to  be  ready  to  sail  again  on 
the  following  morning. 

It  happened,  unfortunately,  however,  that  stress  of 
weather  compelled  them  to  remain  a  whole  month  at 
Trinacria,  and  the  store  of  wine  and  food  given  to  them 
by  Circe  at  parting  being  completely  exhausted,  they  were 
obliged  to  subsist  on  what  fish  and  birds  the  island  af- 
forded. Frequently  there  was  not  sufficient  to  satisfy  their 
hunger,  and  one  evening  when  Odysseus,  worn  out  with 
anxiety  and  fatigue,  had  fallen  asleep,  Eurylochus  per- 
suaded the  hungry  men  to  break  their  vows  and  kill 
some  of  the  sacred  oxen. 

Dreadful  was  the  anger  of  Helios,  who  caused  the  hides 
of  the  slaughtered  animals  to  creep  and  the  joints  on  the 
spits  to  bellow  like  living  cattle,  and  threatened  that  un- 
less Zeus  punished  the  impious  crew  he  would  withdraw 
his  light  from  the  heavens  and  shine  only  in  Hades. 
Anxious  to  appease  the  enraged  deity  Zeus  assured  him 
that  his  cause  should  be  avenged.  When,  therefore,  after 
feasting  for  seven  days  Odysseus  and  his  companions 
again  set  sail,  the  ruler  of  Olympus  caused  a  terrible 
storm  to  overtake  them,  during  which  the  ship  was  struck 
with  lightning  and  went  to  pieces.  All  the  crew  were 
drowned  except  Odysseus,  who,  clinging  to  a  mast,  floated 
about  in  the  open  sea  for  nine  days,  when,  after  once  more 


RETURN  OF  THE  GEEEKS  FROM  TROT.        317 

escaping  being  sucked  in  by  the  whirlpool  of  Charybdis, 
he  was  cast  ashore  on  the  island  of  Ogygia. 

Calypso. — Ogygia  was  an  island  covered  with  dense 
forests,  where,  in  the  midst  of  a  grove  of  cypress  and 
poplar,  stood  the  charming  grotto-palace  of  the  nymph 
Calypso,  daughter  of  the  Titan  Atlas.  The  entrance  to 
the  grotto  was  entwined  with  a  leafy  trellis-work  of  vine- 
branches,  from  which  depended  clusters  of  purple  and 
golden  grapes ;  the  plashing  of  fountains  gave  a  delicious 
sense  of  coolness  to  the  air,  which  was  filled  with  the 
songs  of  birds,  and  the  ground  was  carpeted  with  violets 
and  mosses. 

Calypso  cordially  welcomed  the  forlorn  and  ship- 
wrecked hero,  and  hospitably  ministered  to  his  wants. 
In  the  course  of  time  she  became  so  greatly  attached  to 
him  that  she  offered  him  immortality  and  eternal  youth 
if  he  would  consent  to  remain  with  her  for  ever.  But 
the  heart  of  Odysseus  turned  yearningly  towards  his 
beloved  wife  Penelope  and  his  young  son.  He  therefore 
refused  the  boon,  and  earnestly  entreated  the  gods  to 
permit  him  to  revisit  his  home.  But  the  curse  of  Poseidon 
still  followed  the  unfortunate  hero,  and  for  seven  long 
years  he  was  detained  on  the  island  by  Calypso,  sorely 
against  his  will. 

At  length  Pallas-Athene  interceded  with  her  mighty 
father  on  his  behalf,  and  Zeus,  yielding  to  her  request, 
forthwith  despatched  the  fleet-footed  Hermes  to  Calypso, 
commanding  her  to  permit  Odysseus  to  depart  and  to 
provide  him  with  the  means  of  transport. 

The  goddess,  though  loath  to  part  with  her  guest, 
dared  not  disobey  the  commands  of  the  mighty  Zeus. 
She  therefore  instructed  the  hero  how  to  construct  a 
raft,  for  which  she  herself  wove  the  sails.  Odysseus 
now  bade  her  farewell,  and  alone  and  unaided  embarked 
on  the  frail  little  craft  for  his  native  land. 

Nausicaa. — For  seventeen  days  Odysseus  contrived 
to  pilot  the  raft  skilfully  through  all  the  perils  of  the 
deep,  directing  his  course  according  to  the  directions 


318  KTTHS   OF  ANCIENT   GREECE  AND   ROME. 

of  Calypso,  and  guided  by  the  stars  of  heaven.  On  the 
eighteenth  day  he  joyfully  hailed  the  distant  outline  of 
the  Phaeacian  coast,  and  began  to  look  forward  hopefully 
to  temporary  rest  and  shelter.  But  Poseidon,  still  enraged 
with  the  hero  who  had  blinded  and  insulted  his  son,  caused 
an  awful  tempest  to  arise,  during  which  the  raft  was 
swamped  by  the  waves,  and  Odysseus  only  saved  himself 
by  clinging  for  bare  life  to  a  portion  of  the  wreck 

For  two  days  and  nights  he  floated  about,  drifted 
hither  and  thither  by  the  angry  billows,  till  at  last,  after 
many  a  narrow  escape  of  his  life,  the  sea-goddess  Leu- 
cothea  came  to  his  aid,  and  he  was  cast  ashore  on  the 
coast  of  Scheria,  the  island  of  the  luxurious  Phaeaces. 
Worn  out  with  the  hardships  and  dangers  he  had 
passed  through  he  crept  into  a  thicket  for  security,  and, 
lying  down  on  a  bed  of  dried  leaves,  soon  fell  fast  asleep. 

It  chanced  that  Nausicaa,  the  beautiful  daughter  of 
king  Alcinous  and  his  queen  Arete,  had  come  down  to 
the  shore,  accompanied  by  her  maidens,  to  wash  the  linen 
which  was  destined  to  form  part  of  her  marriage  portion. 
When  they  had  finished  their  task  they  bathed  and  sat 
down  to  a  repast,  after  which  they  amused  themselves 
with  singing  and  playing  at  ball. 

Their  joyous  shouts  at  last  awoke  Odysseus,  who, 
rising  from  his  hiding-place,  suddenly  found  himself  in 
the  midst  of  the  happy  group.  Alarmed  at  his  wild 
aspect  the  attendants  of  Nausicaa  fled  in  terror;  but  the 
princess,  pitying  the  forlorn  condition  of  the  stranger, 
addressed  him  with  kind  and  sympathetic  words.  After 
hearing  from  him  the  account  of  his  shipwreck  and  the 
terrible  hardships  he  had  undergone,  Nausicaa  called  back 
her  attendants,  reproached  them  for  their  want  of  courtesy, 
and  bade  them  supply  the  wanderer  with  food,  drink,  and 
suitable  raiment.  Odysseus  then  left  the  maidens  to  re- 
sume their  games,  whilst  he  bathed  and  clothed  himself 
with  the  garments  with  which  they  had  furnished  him. 
Athene  now  appeared  to  the  hero  (and  endowed  him 
with  a  commanding  and  magnificent  stature,  and  with 
more  than  mortal  beauty.  When  he  reappeared,  the  young 


RETURN  OF  THE  GREEKS  FROM  TROT.         319 

princess  was  struck  with  admiration,  and  requested  the 
hero  to  visit  the  palace  of  her  father.  She  then  desired 
her  attendants  to  yoke  the  mules  to  the  wagons  and  pre- 
pare to  return  home. 

Odysseus  was  cordially  received  by  the  king  and 
queen,  who  entertained  him  with  magnificent  hospitality, 
and  in  return  for  their  kindness  the  hero  related  to  them 
the  history  of  his  long  and  eventful  voyage,  and  the  many 
extraordinary  adventures  and  miraculous  escapes  which 
had  befallen  him  since  his  departure  from  the  coast  of 
Ilion. 

When  he  at  last  took  leave  of  his  royal  entertainers 
Alcinous  loaded  him  with  rich  gifts,  and  ordered  him  to 
be  conveyed  in  one  of  his  own  ships  to  Ithaca. 

Arrival  at  Ithaca.  —  The  voyage  was  a  short  and 
prosperous  one.  By  the  direction  of  king  Alcinous  rich 
furs  had  been  laid  on  deck  for  the  comfort  of  his  guest, 
on  which  the  hero,  leaving  the  guidance  of  the  ship  to 
the  Phseacian  sailors,  soon  fell  into  a  deep  sleep.  When 
next  morning  the  vessel  arrived  in  the  harbour  of  Ithaca 
the  sailors,  concluding  that  so  unusually  profound  a 
slumber  must  be  sent  by  the  gods,  conveyed  him  on 
shore  without  disturbing  him,  where  they  gently  placed 
him  beneath  the  cool  shade  of  an  olive-tree. 

When  Odysseus  awoke  he  knew  not  where  he  was,  for 
his  ever-watchful  protectress  Pallas- Athene  had  enveloped 
him  in  a  thick  cloud  in  order  to  conceal  him  from  view. 
She  now  appeared  to  him  in  the  disguise  of  a  shepherd, 
and  informed  him  that  he  was  in  his  native  land ;  that 
his  father  Laertes,  bent  Avith  sorrow  and  old  age,  had 
withdrawn  from  the  court ;  that  his  son  Telemachus  had 
grown  to  manhood,  and  was  gone  to  seek  for  tidings  of 
his  father ;  and  that  his  wife  Penelope  was  harassed  by 
the  importunities  of  numerous  suitors,  who  had  taken 
possession  of  his  home  and  devoured  his  substance.  In 
order  to  gain  time  Penelope  had  promised  to  marry  one 
of  her  lovers  as  soon  as  she  had  finished  weaving  a  robe 
for  the  aged  Laertes ;  but  by  secretly  undoing  at  night 


320  MYTHS   OF   ANCIENT   GREECE   AND   ROME. 

what  she  had  done  in  the  day  she  effectually  retarded 
the  completion  of  the  work,  and  thus  deferred  her  final 
reply.  Just  as  Odysseus  had  set  foot  in  Ithaca  the  angry 
suitors  had  discovered  her  stratagem,  and  had  become  in 
consequence  more  clamorous  than  ever.  When  the  hero 
heard  that  this  was  indeed  his  native  land,  which,  after 
an  absence  of  twenty  years,  the  gods  had  at  length  per- 
mitted him  to  behold  once  more,  he  threw  himself  on  the 
ground,  and  kissed  it  in  an  ecstacy  of  joy. 

The  goddess,  who  had  meanwhile  revealed  her  identity 
to  Odysseus,  now  assisted  him  to  conceal  in  a  neighbouring 
cave  the  valuable  gifts  of  the  Phaeacian  king.  Then 
seating  herself  beside  him  she  consulted  Avith  him  as  to 
the  best  means  of  ridding  his  palace  of  its  shameless 
occupants. 

In  order  to  prevent  his  being  recognized  she  caused 
him  to  assume  the  form  of  an  aged  mendicant.  His 
limbs  became  decrepid,  his  brown  locks  vanished,  his 
eyes  grew  dim  and  bleared,  and  the  regal  robes  given  to 
him  by  king  Alcinous  were  replaced  by  a  tattered  garb 
of  dingy  hue,  which  hung  loosely  round  his  shrunken 
form.  Athene  then  desired  him  to  seek  shelter  in  the 
hut  of  Eumaeus  his  own  swine-herd. 

Eumaeus  received  the  old  beggar  hospitably,  kindly 
ministered  to  his  wants,  and  even  confided  to  him  his 
distress  at  the  long-continued  absence  of  his  beloved  old 
master,  and  his  regrets  at  being  compelled  by  the  unruly 
invaders  of  his  house,  to  slaughter  for  their  use  all  the 
finest  and  fattest  of  the  herd. 

It  chanced  that  the  following  morning  Telemachus 
returned  from  his  long  and  fruitless  search  for  his  father, 
and  going  first  to  the  hut  of  Eumaeus,  heard  from  him 
the  story  of  the  seeming  beggar  Avhom  he  promised  to 
befriend.  Athene  now  urged  Odysseus  to  make  himself 
known  to  his  son;  and  at  her  touch  his  beggar's  rags  dis- 
appeared, and  he  stood  before  Telemachus  arrayed  in  royal 
robes  and  in  the  full  strength  and  vigour  of  manhood. 
So  imposing  was  the  appearance  of  the  hero  that  at  first 
the  young  prince  thought  he  must  be  a  god;  but  when 


RETURN  OF  THE  GREEKS  FROM  TROY.         321 

he  was  convinced  that  it  was  indeed  his  beloved  father, 
whose  prolonged  absence  had  caused  him  so  much  grief, 
he  fell  upon  his  neck  and  embraced  him  with  every  ex- 
pression of  dutiful  affection. 

Odysseus  charged  Telemachus  to  keep  his  .return  a 
secret,  and  concerted  with  him  a  plan  whereby  they 
might  rid  themselves  of  the  detested  suitors.  In  order 
to  carry  it  into  effect  Telemachus  was  to  induce  his 
mother  to  promise  her  hand  to  the  one  who  could  con- 
quer in  shooting  with  the  famous  bow  of  Odysseus,  which 
the  hero  had  left  behind  when  he  went  to  Troy,  deeming 
it  too  precious  a  treasure  to  be  taken  with  him.  Odysseus 
now  resumed  his  beggar's  dress  and  appearance  and 
accompanied  his  son  to  the  palace,  before  the  door  of 
which  lay  his  faithful  dog  Argo,  who,  though  worn  and 
feeble  with  age  and  neglect,  instantly  recognized  his 
master.  In  his  delight  the  poor  animal  made  a  last  effort 
to  welcome  him;  but  his  strength  was  exhausted,  and 
he  expired  at  his  feet. 

When  Odysseus  entered  his  ancestral  halls  he  was 
mocked  and  reviled  by  the  riotous  suitors,  and  Antinous, 
the  most  shameless  of  them  all,  ridiculed  his  abject 
appearance,  and  insolently  bade  him  depart;  but  Penelope 
hearing  of  their  cruel  conduct,  was  touched  with  compas- 
sion, and  desired  her  maidens  to  bring  the  poor  mendicant 
into  her  presence.  She  spoke  kindly  to  him,  inquiring 
who  he  was  and  whence  he  came.  He  told  her  that  he 
was  the  brother  of  the  king  of  Crete,  in  whose  palace  he 
had  seen  Odysseus,  who  was  about  starting  for  Ithaca,  and 
had  declared  his  intention  of  arriving  there  before  the 
year  was  out.  The  queen,  overjoyed  at  the  happy  tidings, 
ordered  her  maidens  to  prepare  a  bed  for  the  stranger, 
and  to  treat  him  as  an  honoured  guest.  She  then  desired 
the  old  nurse  Euryclea  to  provide  him  with  suitable 
raiment  and  to  attend  to  all  his  wants. 

As  the  old  servant  was  bathing  his  feet  her  eyes  fell 
upon  a  scar  which  Odysseus  had  received  in  his  youth 
from  the  tusks  of  a  wild  boar;  and  instantly  recognizing 
the  beloved  master  whom  she  had  nursed  as  a  babe,  she 

(78)  * 


322  MYTHS   OF   ANCIENT   GREECE  AND   ROME. 

would  have  cried  aloud  in  her  joy,  but  the  hero  placing 
his  hand  upon  her  mouth,  implored  her  not  to  betray  him. 

The  next  day  was  a  festival  of  Apollo,  and  the  suitors 
in  honour  of  the  occasion  feasted  with  more  than  their 
accustomed  revelry.  After  the  banquet  was  over  Penelope, 
taking  down  the  great  bow  of  Odysseus  from  its  place, 
entered  the  hall  and  declared  that  whosoever  of  her  lovers 
could  bend  it  and  send  an  arrow  through  twelve  rings  (a 
feat  which  she  had  often  seen  Odysseus  perform)  should 
be  chosen  by  her  as  her  husband. 

All  the  suitors  tried  their  skill,  but  in  vain;  not  one 
possessed  the  strength  required  to  draw  the  bow.  Odys- 
seus now  stepped  forward  and  asked  permission  to  be 
allowed  to  try,  but  the  haughty  nobles  mocked  at  his 
audacity,  and  would  not  have  permitted  it  had  not  Tele- 
machus  interfered.  The  pretended  beggar  took  up  the 
bow,  and  with  the  greatest  ease  sent  an  arrow  whizzing 
through  the  rings;  then  turning  to  Antinous,  who  was  just 
raising  a  goblet  of  wine  to  his  lips,  he  pierced  him  to  the 
heart.  At  this  the  suitors  sprang  to  their  feet  and  looked 
round  for  their  arms;  but  in  obedience  to  the  instructions 
of  Odysseus  Telemachus  had  previously  removed  them. 
He  and  his  father  now  attacked  the  riotous  revellers,  and 
after  a  desperate  encounter  not  one  of  the  whole  "crew 
remained  alive. 

The  joyful  intelligence  of  the  return  of  Odysseus  being 
conveyed  to  Penelope  she  descended  to  the  hall,  but  refused 
to  recognize,  in  the  aged  beggar,  her  gallant  husband; 
whereupon  he  retired  to  the  bath,  from  which  he  emerged 
in  all  the  vigour  and  beauty  with  which  Athene  had 
endowed  him  at  the  court  of  Alcinous.  But  Penelope, 
still  incredulous,  determined  to  put  him  to  a  sure  test. 
She  therefore  commanded  in  his  hearing  that  his  own 
bed  should  be  brought  from  his  chamber.  Now  the  foot 
of  this  bed  had  been  fashioned  by  Odysseus  himself  out 
of  the  stem  of  an  olive-tree  which  was  still  rooted  in  the 
ground,  and  round  it  he  had  built  the  walls  of  the  cham- 
ber. Knowing  therefore  that  the  bed  could  not  be  moved, 
he  exclaimed  that  the  errand  was  useless,  for  that  no 


RETURN  OP1  THE  GREEKS  FROM  TROY.        323 

mortal  could  stir  it  from  its  place.  Then  Penelope  knew 
that  it  must  be  Odysseus  himself  who  stood  before  her, 
and  a  most  touching  and  affectionate  meeting  took  place 
between  the  long-separated  husband  and  wife. 

The  following  day  the  hero  set  out  to  seek  his  old 
father  Laertes,  whom  he  found  on  one  of  his  estates  in 
the  country  engaged  in  digging  up  a  young  olive-tree. 
The  poor  old  man,  who  was  dressed  in  the  humble  garb 
of  a  labourer,  bore  the  traces  of  deep  grief  on  his  furrowed 
countenance,  and  so  shocked  was  his  son  at  the  change 
in  his  appearance  that  for  a  moment  he  turned  aside  to 
conceal  his  tears. 

When  Odysseus  revealed  himself  to  his  father  as  the 
son  whom  he  had  so  long  mourned  as  lost,  the  joy  of  the 
poor  old  man  was  almost  greater  than  he  could  bear. 
With  loving  care  Odysseus  led  him  into  the  house,  where 
at  length,  for  the  first  time  since  the  departure  of  his  son, 
Laertes  once  more  resumed  his  regal  robes,  and  piously 
thanked  the  gods  for  this  great  and  unlooked-for 
happiness. 

But  not  yet  was  the  hero  permitted  to  enjoy  his  well- 
earned  repose,  for  the  friends  and  relatives  of  the  suitors 
now  rose  in  rebellion  against  him  and  pursued  him  to  the 
abode  of  his  father.  The  struggle,  however,  was  but  a 
short  one.  After  a  brief  contest  negotiations  of  a  peace- 
ful nature  were  entered  into  between  Odysseus  and  his 
subjects.  Recognizing  the  justice  of  his  cause,  they  be- 
came reconciled  to  their  chief,  who  for  many  years  con- 
tinued to  reign  over  them. 


PRONOUNCING    INDEX. 


[Note.—  The  system  of  pronunciation  here  followed  is  the  English  system, 
because  it  is  the  one  at  present  most  used  among  English  speaking  peoples. 
In  it  the  letters  have  substantially  their  English  sound.  Upon  the  continent 
of  Europe  the  pronunciation  of  Latin  and  Greek  is  in  like  manner  made  to 
correspond  in  each  nation  to  the  pronunciation  of  its  own  language,  and  thus 
there  is  much  diversity  among  the  continental  systems,  though  they  resem- 
ble each  other  more  closely  than  they  do  the  English.  In  England  and 
America  also  the  continental  methods  of  pronunciation  have  been  extensively 
used.  Thus  ^Eneas  may  be  pronounced  A-na'-ahss  ;  Aides  ah-ee'-daze.  Since 
the  true,  the  ancient,  pronunciation  has  been  lost,  and,  as  many  contend,  can- 
not be  even  substantially  recovered,  it  is  a  matter  of  individual  preference 
what  system  shall  be  followed.] 


A. 

Abderus  (ab-dee'-rus),  244.  , 

Absyrtus  (ab-sir'-tus),  226. 

Academus  (ak-a-dee'-mus),  268. 

Achelous  (ak-e-lo'-us),  254,  278. 

Acheron  (ak'-e-ron),  132,  250. 

Achilles  (a-kil'-leez),  131,  291,287,297. 

Acis  (S'-sis),  105,  167. 

Acrisius  (a-crish'-e-us).  189,  205,  209. 

Acropolis  (a-crop'-o-hs),  189. 

Actajon  (ak-tee'-on).  91. 

Admete  (ad-mee'-te),  244 

Admetus  (ad-mee'-tus),  76,  119,  216. 

Adonis  (S-don'-iss),  59. 

Adrastia  (ad-ras-ti'-ah),  142. 

Adrastus  (a-dras'-tus),  272. 

^Eacus  (ee'-a-cus),  34. 

^Eaea  (ee-ee'-ah),  island  of.  67. 

JSgean  Sea  (eo-gee'-anK  287. 

*  ^Bgeus(ee'-juce),  2.39,  262,  264. 

^Egina  (ee-ii'-nah),  island  of,  230. 

M«\*  (ee'-jiss),  26. 

xEgisthus  (ee-jiss'-thus,  Hi  as  in  both), 


. 

ptus  (ee-jip'-tus),  135. 


M*\e  (egg'-le),  163. 
.K-yptus  (ee-jip'-tu 
AeTlo  (a-el'-lo),  137. 
^Eneas  (ee-nee'-ass),  304. 
jEolus  (ee'-o-lus),  170,  210. 
Aer  (S'-er),  12. 
vEsacus  (es'-a-cus),  284. 
yEsculapius  (es-cu-la'-pe-us),  177. 
^Esoii  (ee'-son),  213. 


^Eetes  (ee-ee'-teez),  215, 222. 
^Ether  (ee'-ther),  12. 
^Ethiopia  (e-thi-o'-pe-ahl,  207. 
^Ethra  (ee'-thrah),  259,  267,  288. 
Minn,  Mount  (et'-nah),  100 
Agamemnon  (ag-a-mem'-non),  94,  286, 

305. 

Agave  (a-ga'-ve),  127,  205. 
Agenor  (a-jee'-nor),  203. 
Ages,  22. 

Aglaia  (ag-lay'-yah).  163. 
Agraulos  (a-graw'-lfts),  122. 
Agrigent  (ag'-ri-jent),  213. 
Aides  (a-i'-de.-z),  52,  130,  250. 

—helmet  of  206,  208. 
Atdoneus  (a-i-do'-nuce),  130. 
Air,  12 
Ajax  (a'-jax)  the  Greater,  298. 

— the  Lesser,  305. 
Alcestis  (al-ses'-tiss),  76. 
Alcinous  (al-sin'-o-nsi,  ->28,  318. 
Alcippe  (al-sip'-pe),  113 
Alcmieon  (alk-mee'-on),  273.  277. 
Alcmene  (alk-mee'-ne),  &5,  234. 
Alecto  (a-leck'-to),  138. 
Alexander  (al-ex-an'-der),  284. 
Aloidse  (al-o-i'-de),  113. 
Alpheus  (al'-fuce),  242. 
Altars,  191. 

Althea  (al-thee'-ah,  th  as  in  both),  90. 
AIM-  (al'-tis)  the,  41. 
Amalthea  (am-al-thee'-ah),  15. 
Amazons  (am'-a-zons),  244,  258,  264. 
Ambrosia  (am-bro'-zhah),  15. 


*  Most  of  the  words  ending  in  eus  may  also  be  pronounced  thus  :  ^E'-ge-us, 
(i'-tre-us,  pro-7iie'-the-us,  etc. 


PRONOUNCING    INDEX. 


Amor  (a'-mor),  150. 
Amphiaraus  (am'-fe-a-ray'-ns),  273. 
Amphidamas  (am-fid'-a-mass),  221. 
Amphilochus  (am-fil'-o-cus),  277. 
Amphion  (am-fi'-on),  XI. 
Amphitnte  (am  fe-tn'-te),  104,  167. 
Amphitrion  (am-fit'-re-on),35,234. 
Amycus  (am'-i-cus),  219. 
Anaitis-Aphroditis    (an-a  I'-tis-af-ro- 

(M'-tis),  92. 

Ananke  (an-ang'-ke),  147. 
Anciliae  (an-sil'-e-e),  115. 
An'lrogeos  (an  dro'-je-oss),  262. 
Andromache    (an-drom'-a-ke),    295, 

304. 

Andromeda  (an-drom'-e-dah),  207. 
Antea  (an-tee'  ah).  256. 
Antcos  (an  tee'-os),  248. 
Anteros  (an'-te-ross),  150. 
Antigone  (an-tig'-o-ne),  271.  275. 
Antinoiis  (an  tin'-o-us),32i. 
Antiope  (an-ti'-o-pe),  32. 
Antiphates  (an-tif'-a-teez),  311. 
Apharetis  (af'-a-ruce),  34. 
Aphrodite  (af-ro-di'-te),  58,  99, 152. 
Apollo  (<t  pol'-lo),  68. 

— (Roman\  83. 
Apple  of  Discord,  39. 
Arachne  ia-rak'-ne),  45. 
Arcadia  (ar  ca'-de-ah),  240. 
Arctos  (ark'-tos),  35. 
Areopa-rus  (a-re-op'-a-gus),44, 113,212. 
Ares  (A'-reez),  99, 112. 

—grove  of.  215. 

—field  of,  223,  225. 
Arete  (a-ree'-te  or  ar'-e-te),  228,  318. 
Arethusa  (ar-e-thn'-sah),  163. 
Aretias  (a-ree'-she-;is8),  221. 
Argia  (ar-ji'-ah),  272. 
Argives  (ar  -jives),  274. 
Argo,  215,  230.  321. 
Argonaut"  (ar'-go-nawts),  213. 
Argns  (ar'-gos),  209,  216,  283. 
Argus,  224. 

ArgiH-P.moptes  (pan-op'-teez),  36. 
Ariadne  (a-re-Md'-ne).  128,  263. 
Aricia  (a-rish'-e-ah),  97. 
Arion  (a-ri'-on),  275. 
Aristieus  (ar-iss-tee'-usV  81. 
Aristodemus  (a-ris'-to-de'-mus),  282. 
Ari-tomachus  (ar-is-tom'-a-cu?),  282. 
Arsinoe  (ar-sin'-o-e),  278. 
Artemis  (ar'-te-miss),  87. 
Ascalaphus  (ass-cal'-a-fuss),  55,  250. 
Asclepius  (ass-clee'-pe-us),  71,  76,  176. 
Ashtoreth  (ash'-to-reth),  61. 
Asphodel  meadows  (ass-fo-dei;,  133. 
Astarte  (ass-tar'-te),  61. 
A^trsea  (ass-tree'-ah),  85. 
AstnBtis  (ass-tree'-us),  68. 
Aatyanax  (ass  ti'-a-nax),  :304. 
Atalanta  «at-a-lan'-tah),  89. 
Ate  (S'-te),  149. 


Athamas  (ath'-a-mass),  111,  215. 
Athene  (a-thee'-ne.  l/i  asin6o/A),43. 
Athene.Pohas  (po'-le-ass),  44, 189, 19», 

264. 

Athens,  264. 
Atlas,  207.  248. 
Atreus,  (a'-t  nice),  282. 
Atropos  (at'-ro-pos),  139. 
Atys  (a'-tiss),  19. 
Augeas  (aw'-je  ass),  242,  254. 
Augurs,  196. 
AiiFis  (aw'-li*),  97. 
Aurora  (aw-ro'-rah),  13.  07. 
Autochthony  (aw-tok'-tho-ny),  22. 
Autolycus  (aw-tol'-i-cus),  2:J5,  251. 
Autonoe,  (aw-ton'-o-e),  205. 
Avernus  (a-ver'-nus),  132. 
Avertor  (it-verMon,  180. 
Averuncus  (av-e-run'-cus),  180. 


Bacchanalia  (bac-ca-na'-lc-ah),  199. 
Bacchantes  (bac-f  an'-tecz),  198. 
Bacchus  (bac'-cus),  1:50. 
Battus  (bat'-tus),  119. 
Baucis  (baw'-nis).  37. 
Bebncians  (be-brish'-e-anz),  219. 
Beech-nymph.  168. 
Bellerophon  (bel-ler'-o-fon),  256. 
Bellerophontes     (bel-ler'-o-fon'-teez), 

256 

Bellona  (ht-I-lo'-nah),  116. 
Belvedere  (bel'-vi-deer),  85. 
Benthesicyiue,       (ben-the-siss'-i-me), 

105. 
Berecynthia  Idea  (ber'-e-?in'-the-ah-i- 

dee'-ah),  19. 
Beroe  (ber'-o-e,  first  e  like  ei  in  their), 

35. 

Birch-nymph,  168. 
Bistonians  (bis-to'-ne-nnz),  243. 
Bilhynia  (bi-thm'-e-ah),  220. 
Boreas  (bo'-re-ass),  171. 
Brauron  (braw'-ron),  96. 
Brazen  Age.  23. 
Briarcus  (bri'-a-rnce),  13. 
Bri^is  (bri-see'-iss),  292. 
Brontes  (bron '-teez),  16. 
Busiris  (bu-si'-ris),  248- 
Butes  (bu'-teez),  228. 


C. 

Cadmus,  203. 

Caducens  (ca-du'-she-us),  121. 
Calais  (cal'-a-iss),  171,  220. 
Calchas  (cal'-kas),  94, 287, 289,  292. 
Cahrrhoe  (cal-lir'-ro-e»,  278. 
Calliope  cal-li'-o-pe\  80,  159. 
CallUto  (cal-lis'-to),  35. 


PRONOUNCING   INDEX. 


327 


Calydonian  Boar-hunt,  89. 

Calypso  (ca-lip'-so),  317. 

Cameiwe  (ca-nice'-nee),  184. 

Campus  Martins  (mar'-she-u&),  115. 

Canens  (ca'-nenz),  182. 

Capaneus  (cap'-a-nuce),  273. 

Caphareus,  Cape  (ca  fa'-rucc),  303. 

Carmenta  (car-men'-tah).  184. 

Carmeutalia  (car-men-ta'-le-ah),  184. 

Carnival,  201. 

Carpo.  164. 

Cassandra  tcas-san'-drah),  284,  303,305. 

Cassiopea  (cas'-se-o-pee'-ah),  207. 

Castalian  Spring,  159,  195. 

Castor,  33,  187,  268. 

Caucasus  (caw'-ca-sus),  Mount,  222. 

Cecrops  (see'-crops),  189. 

Celaeno  (se-lee'-no).  137. 

Celous  see'-le-us),  53. 

Celts,  10. 

Cenveus  (se-nec'-iisl,  255. 

Centaurs  (sen'-tawrs),  266. 

Ceos  (see'-os),  13. 

Cepheus  (see'-fuce),  207. 

Cephisstis  (se-fiss'-us),  169. 

Cerberus   ser'-be  rus),  133,  153,  249. 

Cercyon  (ser'-se-on),  261. 

Cerealia  (se-re-a'-le  ah),  201. 

Ceres  (see'-reez  ,  58.  201. 

Cerunitis  (ser-u-ni'-tis),  240. 

Cestus  (ses'-tiis),  59. 

Ceto  (see'-to).  111. 

Ceuta  (8ii'-t«h),  222. 

Ceyx  (see'-ix).  110,  254,  280. 

Chalciope  (cal-si'-o-pe),  223. 

Chaos  (ka'-oss),  11. 

Chares  (ca'-reez),  99. 

Charites  (car'-i-tecz),  163. 

Charon  (ta'-ron).  132.  153. 

Charybdis  (ca-rib'-dis.i,  228,  316. 

Chinnera  <ki  mee'-rah),  257,  162. 

Chiron  (ki'-ron),  289. 

Chloris  (clo'-ris),  171. 

Chrysaor  (cris-n'-or),  145. 

Chryseis  (cri-see'-iss),  292. 

Chryses  (cri'-seez),  '292. 

Cimmerians  (sini-me'-ri-anz),  132,  314. 

Cimon  (si'-mon),  268. 

Circe  (sir'-sei,  ft4,  182,  227,  311. 

Cithneron  (si-thee'-ron,  (ft  as  in  both), 

40. 

—Mount,  236. 

Cleodseus  (cle-o-dce'-us),  282. 
Cleopatra  (cle-o-pat'-rab),  220. 
Clio  (cli'-o),  159. 
Cloacina  (clo-a-si'-nau),  61. 
Clotho  (clo'-tho),  139. 
Clymene  cltm'-e-ne),  64. 
Clytwmnestra   (ciit-ein-nes'-trah),  94, 

305,306. 

Clytie  (cli'-ti-e),  63. 
Cocalus  (coc'-a-lus),  213. 
Cocytus  (co-si'-tus),  132,  314. 


Ca-lus  fsee'-lusl,  11 

Colchis  (col'-ki*),  215,  222. 

Colonus  (co-lo'-nns),  271. 

Colossus  of  Rhodes  (co-los'-sus),  6fi. 

Comns  (co'-mus),  184. 

Coiisualia  (con-su-a'-le-ah),  183. 

Consus  (con'-sus),  183. 

Copreus  (co'-pruce),  2:i9. 

Cora,  197. 

Cornucopia  (cor  noo-co'-pe  ah),  148. 

Coronis  (co  ro'-nis),  75. 

Corybantes  (cor-i-han'-tecz),  19. 

Cos,  island  of  <coss),  104. 

Coitos  (cot'-to>i),  13 

Crania,  island  of  (era  ni'-ah),  286. 

Creon  (cree'  on).  237,  275. 

Crcsphor.tes  (cfes-fon'-tecz),  282. 

Cretan  Bull,  24.3. 

Crete  (erect),  229. 

Creusa  (cre-yu'-sah),  2)0. 

Crios  (cri'-os),  13. 

Croesus  (crce'-eus),  195. 

Crommyon  (crom'-me-on),  260. 

Cronus  icro'  nus).  14.  179. 

Ctesiphon  (tes'-i  fon).  93 

Cumii-an  Sibyl,  the  icu-mee'-an).  84. 

Cupid  (cu'-pid),  150. 

Curctcs  (cii-ree'-tecz),  15. 

Cybele  (sib'-i-le),  18,  128 

Cyclops  (si'-clops),  105,  307. 

Cyciius  (sik'-nus),  66,  247. 

Cyllcne,  Mount  (sil  lee'-nc).  119. 

Cyparissiis  (sip-a-ns'-sus).  77,  182. 

Cyprus,  island  of  (si'-prus),  60. 

Cyrus  (si'-ms),  195. 

Cythera  (sith-ee'-rah),  60. 

Cyzicus  (siz'-i-cus),  218. 

D. 

Daedalus  (ded'-a  lus),  211. 
Daemons  (de'-mons),  18>. 
Damastes  (da  mas'-u-ezi,  261. 
Danae  (dan'-a-e),  205,  209. 
Danaides  (dan-a'-I-deez),  135. 
Danaus  (dau'-a-us),  Ii5. 
Danneker  (daii'-ck-kcr),  129. 
Daphne  (daf'-ne),-^. 
Daphnei>horia  (daf-ne-fo'-re-ah),  200. 
Daphnephorus  (daf-nef'-o-rns),  200. 
Deianeira  (dc-i'-a-ni'-rah),  254. 
Dciphobus  (de-if'-o-bus),  300. 
Deipylc  (de-ip'-i-le).  272. 
Delia  (dee'-le-ah),  S3. 
Delos,  island  of  (dee'-168),  69,  83. 
Delphi  (del'-fl),  82. 
Delpbic  Oracle,  194. 
Demeter  (de-mee'-ter),  50,  197. 
Demi-gods,  8. 

Demophoon  'de-mof'-o-on),  53,  280. 
D-ucalion  (dn-ca'-le-on),  21. 
Diana  (di-an'-nah),  87. 
-of  Versailles,  88. 


PRONOU.NCIXO  I.VDEX. 


Dice  (di'-se),  164. 

Ens  (ee'-ris;,  39. 

Dictys  (dic'-tiss),  205. 

Eros  (ee'-r6s),  74,  150. 

Dinclymene  (din-di-mee'-ne),  19. 
Dino  (di'-uo),  145. 

Ervmantian  Boar  (er-e-man'-Bhnn),240. 
Erythia  (er-e-thi'-ah),  246. 

Diomedes   (di-o-mee'-deez),   112,  243, 

Eteocles  (e-tee'-o-cleez),  272,  275. 

297,305. 

Ether  (ee'-ther),  12. 

Dione  (di-o'-ne).  58. 

Eubceans  (u-bee'-anz),  210. 

Dionysia  (di  o-nish'-e-ah),  130,  197. 

Enmseus  (u-mee'-us),  320. 

Dionysus  (di-o-ni'-sus),   124,  193,  198, 
263. 

Eumenides  (u-men'  i-deez),  138,  271. 
Eanomia  (u-no'-me-ah),  164. 

Dioscuri  (di-os-cu'-ri),  33. 
Dine  (di'  ree),  138. 
Dirce  (dir'-sc),  33. 

Euphemus  (u  fee'-mus),  221. 
Euphrosyne  (u-fros'-i-ne),  163. 
Europa  (u-ro'-pah),  34. 

Dis  (diss),  137. 

Eurus  (u'-rus),  in. 

Discord,  goddess  of,  284. 
Do.lona  (do  do'-nah),  29,  216. 

Euryale  (u-ri'-a-le),  144. 
Eurybia  tu-rib'-e-ah),  13. 

Doliones  (do  li'-o-neez),  218. 

Eurvclea  (u-ri-ciee'-ah),  321. 

Dorians  (do'-re-anz),  211. 
Doris  (do'-ris),  108. 
Dorus  (do'-rus),  211. 

Eurydice  (u-rid'-i-se),  81. 
Eurylochus  (u-ril'-o  kus),  311. 
Eurvnome  (u-rin'-o-me),  98. 

Dryades  (dri'-a-deez),  168. 
Dryas  (dri'-ass),  126. 

Eurvpylus  (u-rip'-i-lus),  299. 
Eurystheus  (u-nss'-thuce),  237,  280. 

Dymas  (di'-mass),  283. 

Kurytion  (u-rit'-e-on),  246,  266. 

Eurytus  (u'-ri-tus),  235. 

E. 

Euterpe  (u-ter'-pe),  159. 
Evander  (e-van'-der),  184. 

Evenus  (e-ve'-nus),  254. 

Echedorns  (ek-e-do'-rns),  247. 

Echeraon  (ek-kee'-mon),  2t>2. 

Echidna,  (ek-kid'-nah),  146. 

F. 

Echo  (ek'-o),  169. 

Egeria  (e-gee'  re-ah),  184. 

Farneze  Bull,  the  (far'-neez),  33. 

Eilithyia  (i  lith  i'-yah),  41,  237. 

Fates,  139. 

Electra  (e-lek'-trah),  li:,  306. 

Fauns  (fawns),  175. 

Electryon  (e-lek'  tre-on),  35. 
Eleusinian  Mysteries  (el-u-sin'-e-an), 

Faunus  (faw'-nus),  174. 
Festivals,  196 

56,  132,.  196. 

Fetiales  (fe-she-a'-leez),  124. 

Eleusis  (e  -lei  'sis),  54. 

Flora,  180. 

Elis  <ec'  lis).  254,283. 

Floralia  (flo-ra'-le-ah),  180. 

Elysian  Fields  (e-lizh'-e  an),  133. 

Fortuna  (for-tu'-nah),  147. 

Elysium  (c  lizh'-e  urn),  1*3. 

Furies,  278,  306. 

Enccladus  len-sel'-a-dus),  20. 

Endymion  (eii-dim'-e-on).  87. 

G. 

Enipeus  <e-ni'  puce),  106. 

Enyo  iO-ni'  o),  113 

Gadria  (gnd'-re  ah),  24fi. 

Eos  (ee'-osl,  67.  297. 

Gaea  (je'-ah),  11. 

Epaplms  (ep'  a-fus),  36,  64. 

Galatea  (gal-a-tee'-ah).  167. 

Epeios  (epi'-6s),301. 
Ephesus.  temple  of  (ef'-e-sns),  92. 
Ephialtes  ief-e-aT-teez),  105. 

Ganymede  (gan-i-mee'-dc),  150,  V46 
Ganymedes  (gau-i-mee'-deezv  Jb6,246 
Ge.  11. 

Epidaurus  (ep-e  daw'-rus),  260. 

Genii  (jee'-ne-i),  185. 

Epigoni  (e-pig'-o-ni),  276. 

Geryon  (jee'-re-on),  246. 

Epimetheus  (ep  e  me'-thuce),  25. 

Geryones  (je-ri'-o-neez),  246. 

Epopeus  te-po'-puce),  32. 
Erato  (er'-a-to).  159. 
Erebus  (er'-e-buss),  13. 

Giants,  13,  199,  218. 
Gigantomachia  (ji-gan'-to-ma'-ke-ah). 
20. 

Erechtheus  fe-rek'-thnce),  210. 

Glance  felaw'  «e),  231. 

Eresichthon  (er-e-sik'-thon),  57. 

Glaucus  iglaw'-cus),  109,  219. 

Erginns  (er-ji'-nns),  237. 
Eridanus,  river,  the  (e-rid'-a-nus),  65, 

Golden  Age,  22,  185. 
Golden  Fleece.  215,  223,  226,  230. 

227,248 
Erinnyes  (e-rin'-ne-eez),  138. 
Eriphyle  (er-i-fi'-le),  2T3. 

GordJus  (gor'-de-ns),  128. 
Gorgons,  144.  206. 
Graces,  163. 

PBONOtaiCIIfG  INDEX. 


Gradivus  (gra-di'-vus),  115. 
Grae;e  (gree'-ee),  145,  206. 
Gratiae.  (gra'-she-ee),  163. 
Gyges  (ji'-Jeez),  13. 

Hippolytus  (hip-pol'-i-tus),  266. 
Hippomedon  (hip-pom'-e-don),  273. 
Hippomeiies  (hip-pom'-e-neez),  91. 
Hone  (ho'-ree),  164. 

Horned  Hind.  240. 

Hyacinthus  (hi-a-sin'-thns),  77. 

H. 

Hyades  (hi'-a-ileez),  170. 

Hydra,  Lernean,    the  (hi'-drah,  ler» 

Hades  (ha'-deez),  250. 
Haemon  (hee'-mon),  276. 
Halcyone  (hal-si'-o-ne),  110. 
Halirrothius  (hal-ir-roMhe-us),  113. 

nee'-au),  239. 
Hygeia  (hi-jee'-yah),  177. 
HjTas  (hi'-las),  216,  219. 
Hyllus  (hil'-lus),  254,  281. 

Hamadryades  (ham-a-dry'-a-deez),  168. 

Hymen  (hi'-men),  or  Hymenseus  (hi- 

Harmonia  (har-mo'-ne-ah),  204,  276. 

mc-nee'-us),  154. 

Harpies  (har'-piz),  137,  220. 

Hyperion  (hi-pee'-re-on),  13. 

Harpinna  thar-pin'-iiah),  233. 
Hebe  (hee'-be  ,  41,  156,  256. 
Hebrus,  river,  the  (hee'-brus),82. 

Hypfrmnestra<hip-erni-nes'-trah),135. 
Hypnus  (hip'-nus),  142. 
Hypsipyle  (hip-sip'-i-le),  274 

Hecate  (hec'-a-te),  85. 

Hecatombs  (hec'-a-tomes),  193. 

Hecatonclieires    (hec'-a-ton-ki'-reez), 

I. 

13. 

Hector,  284,  290,  293. 

lambe  (J-am'-be),  53. 

Kecuba  (hec'-n-bah),  283,  304. 

lapetus  (i-ap'-e-tus),  24. 

Helen,  267,  286,  3(14. 

lasion  (i-a'-zhe-on),  137. 

Helenus  (hel'-e-nus),  299. 

Iberia  (i-bee'-re-ah),  247. 

Helicon  (hel'-e-con),  158,  162. 

Icaria  (i-ca'-re-ah),  212. 

Helios,  (hee'-le-os),  61,  316. 

Icarus  (ic'-a  rus),  211. 

Helios-Apollo,  70. 
Helle  (hel'-le),  215. 

Ichor  (i'  kor),  7. 
Ida,  Mount,  157,  284,  300. 

Hemera  (hee'-me-rah),  13,  142. 

Idas  (i'-dass),  34,  75. 

Heosphor'us  (he-os'-fo-rus),  68. 

Idmon  (id'  mon),  216. 

Hephaestus  (he-fee'  tus),  97. 

Idomeneus  (i  di>m'-e-nuce),  286. 

Hera  (he'-rah),  38,214. 

Ilion  (il'-e-on),  283. 

Heracles  *  (her'-a-cleez),  26,  218,  234. 

Illyria  (il-lir'-e  ah),  205. 

Heraclidae  *  (her  a-ch'-dee),  280. 

llus  (i'-lus),  2»J. 

Herse  (he'-ree),  41. 

Inaclius  (in'-a-cus),  36. 

Hercules  (her'cu  leez)  See  Heracles. 

Ino  CV  no),  205,  215. 

—Pillars  of,  246. 

Inmis  (in'  u-ua),  174. 

Hermit  (her'  mee),  118. 

lo  (i'-o),  36. 

Hermes  (her'-meez),  117,  250,  312. 

lobates  (i  ob'  a-teez).  257. 

Hermione  (her-mi'-o-uc),  307. 

lolaus  (i-o-la'-us),  239,  251,  381. 

Heroes,  8. 

lolcus  (i  ol'-cus),  213,  230. 

Hero:-tratus  (he-ros'-Ira  tus),  93. 

lole  (i'-o-lei.  251,  255. 

Herse  (her'-se),  87,  122. 

Ion  (i'-on),  210. 

Hesiod's  Theogony  (he'-she-od),  24, 

Iphigenia  lit'  i  ge-ni'-ah),  94,  289,  307. 

150 

Iphitus  (if'-i  tus),  251. 

Hesione  (he-si'-o-ne),  245,  253,  285. 

Iris  (i'-ris),  155,220. 

Hesperia  (hes-pee'-re-ah),  163. 
Hebrides  (hes-per'-i-deez),  162,  247. 

Iron  Age,  23. 
Ismene  (iss-mee'-ne),  271. 

Hesperus  (hes'-pe-rus),  68. 
Hesiia  (hes'-te-ah),  48. 

Ister  (iss'-ter).  226. 
Isthmian  Games,<  isth'-me-an),107,  264. 

Hip'pocamp,  229. 
Hippocamps.  102. 

Ithaca  (ith'-a-cah),  310,  319. 
Ixion  (ix-i'-on),  135. 

Hippocrene  (hip-po-cree'-ne),  159,162. 

Hippodamia    (hip'-po-<la-mi'-ah),  232, 
266. 

J. 

Hippolyte  (hip-pol'-i-te),  264. 

Hippolyte'e  Girdle,  244. 
Hippolytes  (hip-pol'-i-teez),  283. 

JanI  (ja'-nl\  178. 
Janus  (ja'-nos),  18,  178. 

*  The  first  e  like  ei  in  their. 


330 


PRONOUNCING   INDEX. 


Jason  (ja'-son),  213. 

Lupercns  (lu-per'-cus),  174. 

JocaMa  (jo-cas'-tah),  269,  270. 
Juno  (ju'-no),  42,  1R5. 

Lycaon  (li-cay'-on),  37. 
Lycomedes  (lic-o-mee'-deez),  268,  287. 

Jupiter  (ju'-pe  ter),  :38. 
Jupiter-Ammon,  207. 
Juveutas  (jii-ven'-tass),  156,  1 

Lycurgus  (li-cur'-gns),  126,  189,  274. 
Lycus  (li'-cns),  32. 
Lynceus  (lin'-suce),  34,  216. 

K. 

M. 

Keidomos  (ki'-do-mos),  113. 

Macaria  (ma-ca'-re-ah),  281. 

Kcr(cur),  149. 

Machaon  (ma-ca'-on),  177,  300. 

Keres  (kee'-reez),  149. 

Magna-Mater  (may'-ter),  19. 

Maia  (may'-yah),  119. 

Mamers  (ma'-merz).  114. 

L. 

Manes  (ma'-neez),  185. 

Marathonian  Bull  (mar-a-tho'-ne-an), 

Labdacus  Hab'-da-cus),  269. 

Labyrinth  (lab'-i  rinth),  212,  262. 

Mares  of  Diomedes,  243 

Lacediemon  (las  e-dee'-mon),  283. 

Marpessa  (mar-pes'-sah),  75. 

Lac'edsemo'nians,  189. 

Mars  (marz),  114. 

Lachesis  (lak'-e-sis),  139. 

Marspitcr  (mars'-pe-ter),  114. 

Lacolia  (la  co'-le-ah),  250. 
Lacus  Nemoreusis  (la'-cusnem-o-ren'- 

Maisyas  imar'-she-ass),  78. 
Mater-Deomm  (dee-o'-nim).  19. 

sis),  97. 

Matronalia  (ma-tro-na'-4e-ah),  43. 

Ladon(la'-don),  240. 

Mecone  (me-co'-ne),  24. 

Laertes  (la-er'-teez),  314,  323. 

Medea  (me-dee'-ah),  223,  261. 

Ltegtrygonea  lies  irig'-o-neez),  311. 

Medusa  (me-du'-sah),  45,  144,  206. 

Lai  us  (ia'-yus),  269. 
Lampeius  dam'  pe  tus),  67. 
Lampsacus  (lamp'-sa-cns),  176. 
Laocoon  ila  oc'-o  on),  301. 
Laodamas  (la  od'  a  -mass),  277. 
Laomedon  Ha  om'-e-don),  104,245,  253. 

Megaera  (me-jee'-rah),  138. 
Megapenthes  (meg-a-pen'-theez),  209. 
Megara  (meg'-a-rah),  138,  237,  251. 
Melanippe  (mel-a-nip'-pe),  245. 
Meleager  (me-le-a'-jer),  89.  216. 
Meliades  (me-li'-a-det-z),  170. 

Lar,  186. 

Melissa  (me  lis'-sah),  15. 

Lares  Familiares  (la'-reez  fa  mil'-e  a'- 

Melpomene  (mel-pom'-e-ne),  159. 

reez),  186. 

Memnon  imem'-non),  297. 

Lamsa  <la-ri*'-sah),  189,  209. 
Latmus  Mount,  87. 

Memphis  (mtm'-fiss),  36. 
MCDMCS  (men'-a-deez),  198. 

Latona  da  to'  nah),  31. 

Menelaus  (men-e-la'-us),  294,  304,  305. 

Laverna  (la  ver'  nah).  184. 

Menes-thius  (me-nes'-the-us),  2<i8. 

Leda  (lee'-dah),  33. 

Menoeceus  (me-nee'-suce),  274. 

Lemiios,  island  of,  Oem'-nossl,  98,  217. 

Menoetius  (me-nee'-she-us),  216. 

Lcmuralia  (lem-u-ra'-le  ah),  186. 
Lemures  <lem'-u  reez),  186. 

Mercury  (mer'-cu-ry),  123. 
Merope   (mer'-ope,  first  «  like  el  in 

Lcrna,  239. 

thtii),  269. 

Leniean  Hydra.    See  Hydra. 
Lesbos  flezMMS).  290. 

Messene  (mes-see'-ne),  283. 
Metaneira  (met-a-ni'-rah),  53. 

Lethe  (lee'-the.  /h  as  in  both),  133. 

Metis  (mee'-tiss),  30. 

Leto  (lee'-to),  31. 

Metra  (mee'-trah),  57,  92. 

Leucippus  nu-s-ip'-pus).  34 

Midas  (mi'-das),  79,  128. 

Leucothea  flu-co'-the-ah,  th  as  in  both), 

Midea  (mi-doe'-ah),  209. 

111,318. 

Milo  (mi'-lo),  60. 

Liber  Hi'-ber).  130. 

Miltiades  (mil-ti'-a-deez),  268. 

Liberalia  (iib-er-a'-le-ah),  130. 

Mimas  (mi'-mass),  20. 

Libya  flib'-yah),  207,  229. 
Limoniades  (lim-o-ni'-a-deez),  170. 

Minerva  (mi-ner'-vah).  47. 
Minerva!  (mi-ner'-val).  47. 

Linden-nymph,  168. 

Minos  (mi'-nfis),  34,  134,  212,  243. 

Linns  (li'-nus),  235. 

Minotaur  (min'-o-tawn.  212,  262. 

Lion,  Nemean  (ne'-me-an),  238- 
Ludi  Maximi  (lu'-di  max'-i-mi),  48- 

Minyans  (min'-yanz).  237. 
Mnemosyne  (ne-mos'-i-ne),  13,  31. 

Ludovici  Villa  (lu-do-vee'-chee),  116. 
Luna  (lu'-nah),  86,  97. 

Moira  (moy'-rah),  139- 
Moirae  (moy'-ree),  297,  139. 

PRONOUNCING   INDEX. 


331 


Moly  (mo'-ly),  312. 

Moinn-i  (mo'-mus),  149. 

Moneta  Juno  (mo  nee'  lah),  42. 

Mopsus,  216. 

Morpheus  (mor'-fuce),  143. 

Mors  (morz).    See  Thauatos. 

Musagetes  (mu  saj'-e-tecz),  71. 

Mu-l-s.15?. 

Mutunus  (mu-tu'-nus),  176. 

Mycenae  (mi-sec'-ne),  209.  305. 

Myrmidons  (niir'  mi-dons),  288,  293, 

295. 

Myrtilus  (mir'-ti  lus),  233. 
Mysia  (misli'-e-ah),  219. 
MVMUIIS,  289. 


Naiads  (na'-yads),  or  Naiades  (na-i; 

a  deez).  166,  227. 
Napwse  (na-pee'-ee),  169. 
Narcissus  (nar  sis'-sus).  169. 
Nausicaa  (naw-s-ic'-a  ah).  317. 
Naxos  inax'-ossj,  128  263- 
Necessilas  (ne-ses'-si  lass),  148. 
Nectar,  15. 

Neleus  (nee'  luce).  106,  119,  216- 
Nemea  (nee'  me  all).  274. 
Nemean  Lion.    &f  Lion. 
Nemesis  (nem'-e-siss),  141. 
Nemoralia  mem  o  ra'-le  all),  97. 
Neoutolemus  (ne-op  lol'-e  uius),  299, 

304 

Nephalia  (ne-fa'-le  ah),  139- 
Nephelie  (nef -e-lee),  12. 
Nephele  (nef'-e  le).  215 
Ne])tunalia  (ncp-tu  na'-le  ah),  107. 
Neptune  inept' -une i,  14,  107. 
Nereides  ine-ree'-i  deez),  108,  167. 
Nereus  mee'-ruce),  13.  108. 
NesMis.  254. 
Nestor.  286.  301 .  305- 
NikeOii'  ke).  117- 
Niobe  dii'  o  be).  79.  141. 
Noman.  309. 
Noius  uio'  tus),  171. 
Nox     Set-  Nyx 
Nyctimus  (me  -ti-mus),  38. 
Nycteus  inic'-tuce),  32. 
Nymphs.  165- 

Ny>a,  Mount  (ni'-sah),  125. 
Nyx  ^uix),  13.  14,>. 


Oceanides  (o-se  an'-i-deez).  108.  166 
OceanM  (o-see'  a  mis),   12,  107,   166, 

314 

Orypetc  (o  sip'  e  te).  137 
Odysseus  lo-dis'-suce),  131,  287,  307. 
CEchaha  (e-ka'  le  ahi.  i55. 


(Edipns  (ed'-i-pns),  146, 269. 
CEneus  (ee'-nuce),  89, 254. 
CEnomaus  (ee-nom'-a-us),  232. 
(Enone  (ee-no'-ne)  284.  300. 
Oio'gia  (o-jij'-e-ah),  317- 
Oileus  (o  i'-luce),  216.  221. 
Olympia  (o-lim'-pe-ah),  29,  123. 
Olym'pic  (iames,  30. 
Olym'pus,  Mount,  27. 
Omphale  (om'  fa  le),  252. 
Ops,  19. 
Oracles,  194. 

Orchamu*  (or'-ca-mns),  63. 
Orciiomenus  (or-com'-e-nus),  237. 
Orcus  (or'-cus),  136. 
Oreades  (o-ree'-a-de(  z),  169. 
Orithyia  (or'-i-lhi'-yah),  171. 
Orest«s  (o-rcs'-teez).  95,  1:39,  306. 
Orpheus  (or'  fuce),  80.  216,  228. 
Oitlirus  (or'-thrusi,  246. 
Ossa(oss'.sah),  106. 
Olhiys,  Mount,  (o'-thris),  16. 
Otus  (o'  tus),  105. 
Oxen  of  Gen-ones.    See  Geryones. 
Oxylus(ox'ilus),  283. 


P. 

Palaemon  (pa-lee'-mon),  111. 
Palamedes(pal-a  m.-e'  deez),  287,  291. 
Palatine  (pal'-a  tin),  181. 
Paies  (pa'-leez),  181. 
Pahlia  (pa  lil'-eaht,  181. 
Palladium  tpal-la'  de-urn),  299,  301. 
Pallan'tids,  2ti2. 
Pallas  ipal'-lass),  117. 
Pallas  Athene.  43,  234,  302. 
Pan,  79,  171.  198. 
Panacea  ipan-a-*ee'  nh),  177. 
Panalhen.i'a  (pan'  ath-e-nee'-ah),  199. 
Pandareo*  <pan-da'-re-o*s),  138. 
Pandora  (pan  do'  rah).  25. 
Panisci  (pa-nis'-si).  174. 
Panoptes  (pa-nop'-teezi,  246. 
Parc;e  ipar' see)     St<-  Moii-ae. 
Paris  ipar'-ris).  39,  284,  286. 
Paniassus  (par-nas'-sus).  158. 
Parthenon  (par'-the-non),  46. 

-Hill.  89. 
Parthenop.neus      (par'-lhen-o-pee'-ns), 

273. 

Patroclus  (p;Mro'  clns).  288,  293,314. 
Pedasus  iped'-a-sus),.292. 
Pesasns  pe-'-a-snst.  145.  162,  257. 
Peitho  (pi'-tho>  134. 
Peleus  (pee'-luce>.  39.  287 
Pelias  (pee'-le  ass».  106,  213.230. 
Pi-lion.  Mount  ipee'-le-on).  106. 
Peloponnesus ipel'-o-pon  nee'giig),281. 
Pelops  (pee'lops).  135.  232. 
Penates  (.pe-na'-teez),  187. 


332 


PRONOUNCING    INDEX. 


Penelope  fpe-nel'-o-pe),  287,  319. 
Pencils  (pe-nee'-us),  74,  242. 
Penthesilea  (pen'-the-si-lee'-ah),  296 
Pent  hens  (pen'-thuce),  126,  205. 
Pephredo(pe-free'-doi,  145. 
Peplus  (pee'  plus),  199. 
Periphetes  (per-i-fee'-teez),  260. 
Perse  (per'-se),  64,  312. 
Persephone  (per-sef  '-o-ne),  52,  19.  ,26.. 
Perseus  (per'-suce),  145,205. 
Petasiis  d>et'-a-sus),  121. 

Poseidon  (po-si'-don1),  101.  162,  266. 
Praxiteles  (prax-it'-e-lrez),  123. 
Priam  (pri'-am),  2>4.  2S3.  :J04. 
Priamus  (pri'-a-moB).    See  Priam. 
Priapus.  (pri  a'-pus),  175. 
l'iH-ts,191. 
Procrustes  (pro-crns'-teez),  261. 
Proetns  (pree'-tus),  257. 
Prometheus  (pro  mee'-thuce),  24,  149, 
19'i.  222. 
Proserpine  ([iross'-er-pinc),  Ste  Perse- 

Phueaces  (fee-a'-seez),  228,  318. 
Phaedra  (fee'-drah),  266. 
Phaethon  (fa'-e-ihon),  64,  67. 
Pharos,  isle  of,  (fa'-ros),  108. 
Phases,  river  (fa'-seez),  222. 

Protesilaus  (pro-tess'-i  la'-us),  290. 
Proteus  (pro'-tuce),  108. 
Prylaneum  (prit-a  nee'-um),  49. 
Psoi)his  (so'-fiss),  278. 

Phegeus  (f<-e'-juce),278. 
Phidias  (fid'-e-ass),  28 

Psyche  (si'-ke),  150. 
Pylades(pil'-a  dee/.),  95,  306. 

Philemon  (fi  lee'-mon),  37. 
PhilocU-tes  (til  oc-tee'-teez),  256,  290, 

Pylos(pl'-los),  286. 
Pyracmon  ipi  rac'-mon),  16. 

299. 

Pyrrha  (pir'-rah),  22. 

Phineus  (fi'-nuce),  208,  220. 
Phlegethon  (flej'-e-thon),  134. 
Phocis  (fo'-siss),  306. 

Pythia  (pith'-e  ah)  195,  269. 
Pythian  Games.  83. 
Python  (pi'-thon),  31,  72,  195. 

Phcebe  (fee'-be).  13 

Phcebus-Apollo  (fee'  bus),  68,  298. 

Pholus(fo'-lus),  240. 

Q 

Phorcys  (for'-siss),  13,  111. 

Phrygia  (frij'-e-ah,,  18. 

Quirinus  (que-ri'-ntis),  115. 

Phryxus  (fnx'-us),  222. 

Phylace  (fil'-a-se),  290. 

Phyleus  (fl'-luce),  242,  254. 

- 

Phyila  (fll'-lah),  233. 

R. 

Piciimnus  (pi-cum'  nus),  182. 

Piciis  (pi'-cus),  182. 

Remus  (re<>'  mus),  114. 

Pieria  (pi-ee'-re  ah),  119,  158. 
Pierides  (pi,ei'-i-deez),  158.  162. 
Pierus(pi'-e-rus),  158. 

Rhadamanthus  (rad-a-maii'-thus),  34, 
134. 
Rhamnu*  (ram'  nil*).  142. 

Pilumnus  ipi-lum'  nus),  182. 

Rnamniisia  dam-iiii'  zhe  ah),  142. 

Pindus,  Mount,  158. 

Rhea  (ree'-ah).  13,  18. 

Pirithiius  (pi-rith'-o-us),  216,  250,265. 

Rhoda  (ro'-dah),  105. 

Pisa  <pi'-sah).  232. 

Rhodes  (roads),  105. 

Pittheus  (pit'-thnce).  259. 

Rhodope.  Mount  (rod'-o  pe),  130. 

Plateaipla-tee'-ah),  40. 

Rhcetus  (ree'-tus),  20. 

Pleiades  iplee'-ya-deez),  119. 
Pluto  (plu'-to),  136. 

Robigue  (ro-bi'-gus),  180. 
Romulus  (rom'-u-lus),  114. 

Plntus  (plu'-lus),  132,  137,  148. 

Podalirms  (pod-a-lir'-e-us).  177. 

Podarces  ipo-dar'  soez),  253. 

S. 

Pollux,  33.  187,227,268. 

Sacrifices.  192. 

Polybotes  (pol-e-bo'-teez),  104. 

Sagaris  (sa«r'  a-ris).  19. 

Polybus  (pol'-e-bns),  269. 

Safamis  isal'-a-mis),  285. 

Polydecies  (pol-e-dec'-teez'»,  205.. 
Polydeuces  (pol-e-du'-seez).    Set-  Pol- 

Salii fea'-le-i).  115. 
Samos  (sa'-mos),  34. 

lux. 

Saturn  (sat'-urn),  17.  200. 

Polydorus  (pol-e  do'-ms),205. 

Saturnalia  (sat-nr-na'-)e-ah),  200. 

Polyhymnia  (pol-e-l)im'  ne-ah).  159. 
Polynices  ipoi-e-ni'-seez).  271.  272.  275 

Satyrs  (sa'turzX  174.  198. 
Scamander  (sca-m:in'.der),  290. 

Polyphemus  (pol-e-fee'-mus).  105,  219. 

Scheria  (skee'-re-ah).  318. 

307. 

Schceneus  (skee'-nuce).  89. 

Pomona  (po  mo'-nah),  180. 

Scvros,  island  of.  (si'-ros),  268,  287. 

Poutus,  13. 

Scvlla  (8ir-lah),  104.316. 

P»rta  Lavernalis  (lav-er-na'  lis),  184. 

Scyron  (gl'-ron),  360. 

PRONOUNCING    INDEX. 


Seasons,  164. 
Selene  (we  lee'  nc),  86. 

Terpsichore  (terp-sic'  o-re),  159 
Terra  (ter'  rah,  t  he  <•  like  el  in  their)  1  1 

Seleue  Artemis,  96. 

Tethys  (tee'-thiss,  ///  as  in  both),l<Vl, 

Selli  (sel'-li),  29. 

166 

Semele  (sem'-e  le),  35,  205,  215. 

Teutamias  (tu-ta'  me-ass),  209. 

Seriphus  (se-ri'-fus),  205 
Servius  Tulltus  (ser'-ve-ns  tul'-le  us), 

*Thalia  (lha  li'  ah),  159,163. 
Thallo  (thai'  lo),  164. 

184 

Thamyris  (tham'-i  ris),  158. 

Shades,  realm  of,  267,  314. 

Thanutos  (than'-a-tos),  142. 

Sibyls  (sib'-bles),  84. 
Silens  (si'-lenz).  174. 

Thaumas  (thaw'-mass),  18,  111,  187. 
Thebes  (theebs),  203. 

Siieims  (si  lee'-nus),  125,  198. 

Theia  (thi'-ah),  13. 

Silvanus  (sil-va'  nus),  115,  182. 

Themis  (thee'-mis),  31,  48. 

Silver  Age,  23- 
Simois  (smi'-o  iss),  290. 

Themiscyra  (the-mis'-se-rah),  245. 
Thermodor,  (ther-mo'-don),  244. 

Sinnis(sin'-nis),  260. 

Thersander  (ther-saii'  der),  276. 

Sinon  (si'  nan),  302. 

Thersites  (ther-si'-teez),  297. 

biphvius  (sif  i:lus),80. 

Theseus  (thee'-suce),  250,  259. 

Sirens  (si'  renz).  112,  158,  315. 
Sisyphus  (sis'i-fus),  135. 
Sol  (soil).    SeelMws. 

Thcsmophoria  (thes-ino-fo'-re-ah),  197. 
Thes'saly,  77. 
Thestius  (thes'-te-us),  :«. 

Solymans  (so)'  i-mans),  258. 

Thetis  (thee'-tis),  39,  98,  110,  297. 

Sommisfsom'  nus).   Ste  Hypnus. 
Soothsayers,  195. 

Thyone  (thi-o'  ne),  128. 
Tiphys  (ti'-fiss),  216. 

Tiresias  (ti-ree'-she-ass),  235,  271  274, 

Sphinx  (sfinks).  146 

277,313. 

Stables.  Augean  (aw  jee'-an),  242. 
Statue?  190 

Tiryns  (ti'-iinz),  209,  252. 
Tiiynth  (ti'-rinth),  209,  252. 

Stelho  (stel'-le-o).  57. 

Tisiphone  (ti-sif  -o-nc),  138. 

Steiopes(ster'o  peez,  the  first  (  like 

Titanomachia  (ti'-lan-o-ma'-ke-ah),  17. 

ti  in  their).  16 

Titans  (ti'-tanz),  13. 

Stheno  (sthee'-no).  144. 
Strophius  (stro'  fe  us),  306. 
Styinphalides    (stim  fal'  i-deez),  221, 

Tithonus  (ti-tho'-nus),6S,  297. 
Tityus  (tit'  e  us),  134. 
Trachin  (tra'-kin),  254. 
Tiaehis(tra'-kis),  254. 

Styx  (sticks).  117,  132,287. 

Triuacria  (iri-na'-cre  -ah),  316. 

Sy'mplc-adcs  isim-plc'i^a-deez),  221. 
Sviinx  (si'-  rinks),  172 

Triptolemtis  (trip-tol'-e-mus),  53. 
Tiitoiutri'-ton),  109. 

Syrtes  (sir'  teez),  229. 

Trivia  (triv'-e  ah).  97. 

Ticezen  (tree'  zen),  251 

TiositiOss),  157.246. 

. 

Trov,  283 

T. 

-wails  of,  104. 

Taenarnm  (ten'-a-rnm),  132,  250. 
Talaiia  ita-la'-ie  ah),  121. 
Talus  ita'-lus),  '229. 
Tantalus  (taiv-ta  Ins),  134. 
Tarqnmins  Suj>erbus    (tar-qnin'-e-us 
sii-per'-bus>.  84. 
Tariarus  (tar'  la-ins).  14.  134. 

Tubal  Cain  (loo'-bal-cane),  101. 
Tyche(ti'-kei,  147. 
Tydeus  (ti'-duce).272. 
Tyndnreus  itin-da'  re-us),  285. 
Typhneus  (ti-fo'-yuce),  21. 
Typhon  (ti'-fon).  21. 
Tyro  (ti'-ro),  106. 

Taurica  Chersoncsus  (taw'-ri-cah  ker- 

fco-nee'-sus),  93.  306. 

U. 

Tanris  (taw'-t  to),  93.  306. 
Tegea  (tee'je-ah).  279. 
Telamon  (tel'-a-mon).  216,  253,  285. 
Tt'leinachns  (tel  -lem'  a-eus-).  2b7,  320. 
Telephus  (tel'-e-  Ins).  289 

Uftizi  Gallery  (oof'-fld-ze).  80. 
Ulysses  (u-lis'-feez).    See  Odysseus. 
Urania  (u-ra'-ne-ah).  159. 
Uianus  (u'-ia-nug),  11. 

Temenus  (tern'  e  nus).  282. 

Temples,  188 

V. 

Tenedos  (len'-e-dosl.  290.  301,  303. 
Terminus  (,ter'  mi  iitis),  182. 

Veneralia  (ven-e-ra'-le-ah),  61. 

Th  at  the  beginning  of  a  word  ha?  its  soft  pound,  as  in  both. 


PRONOUNCING   INDEX. 


Venus  (vee'-nns),  61, 183. 

—of  Milo,  60. 

Vertumnus  (ver-ttim'-nns),  181. 
Vesta  (ves'-tah).  50, 201. 
Vestalia  (ves-ta'-le-ah),  59,201. 
Via  Salavia  (vi'-ah  sa-la'-ve-ah),  184. 
Victo'ria.  117. 
Vulcan,  100. 

W. 

Winds.  170,  298. 
Wooden  Horse,  30L 


Xuthus  (zoo-thus),  210. 


Z. 

Zephyrns  (zef'-i-rus),  151, 171,31(X 
Zetes  (zee'-teez),  171. 
Zethus  (zee' -thus),  33. 
Zeus  (zuce),  26. 


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